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Commentary on lines 901–1050

περιστέλλουσα Decking for burial,' and SO also protecting from insult. 904. And certainly those who consider rightly will say I did honour thee. For the dative, see Essay on Language § 13. p. 19. Others take e with ἐτίμησα, but for the stress, it was a real honour,'-cp. the emphatic use of ἄνηρ, Ο. C. 393, and of ὕβρις, ib. 882.

Feeling the incongruity of saying, If I had lost a child, she says, If I had had children, leaving the further supposition to be implied. Mm2

κατθανὼν ἐτήκετο Had been wasting in death. Cp. 1. 410, μυδῶν τε σῶμα γυμνώσαντες εὖ.

βίᾳ πολιτών Cp. supr. 74, 5. Creon is the representative of the State, and the elders in supr. 872 ff. have confirmed his sentence. Antigone is throughout perfectly conscious of the nature of her action, and at this moment she sees more clearly than ever the audacity of it. But even after the impulse has subsided she goes resolutely, though sadly, to her fate.

νόμου Principle. Cp. supr. ll. 191, 613.

κατθανόντος Sc. τοῦ πόσεως.

τοῦδε τοῦ παιδός.

οὐκ ἔστ᾿ .. ποτέ Although not strictly logical, this is much more touching and expressive than οὐκ ἔσθ' ὅπως ἀδελφὸς ἂν βλάστοι ποτέ, which it has been proposed to substitute here.

διὰ χερῶν .. λαβών διά lit. = Between. Cp. διαλαμβάνω in Hdt., e.g. 1. 114, ἐκέλευε αὐτὸν τοὺς ἄλλους παῖδας διαλαβεῖν: Plat. Rep. В. 10. p. 615 Ε, τοὺς μὲν διαλαβόντες ἦγον.

παιδείου τροφῆς The rearing of children. This is censured by Dindorf as unmaidenly: but cp. El. 963-966, καὶ τῶνδε μέντοι μηκέτ᾽ ἐλπίσῃς ὅπως | τεύξει ποτ· οὐ γὰρ ὧδ᾽ ἄβουλός ἐστ᾿ ἀνὴρ | Αἴγισθος, ὥστε σόν ποτ᾿ ἡ κἀμὸν γένος | βλαστεῖν ἐᾶσαι, πημονὴν αὐτῷ σαφή : Eur. Ion 485 ff., ἐμοὶ μὲν πλούτου τε πάρος | βασιλικῶν τ' εἶεν θαλάμων | τροφαὶ κήδειοι κεδνῶν τέκνων, κ.τ.λ. For the active sense of τροφή in the passage last quoted and in the text, see Essay on Language $ 53. p. 98, and cp. El. 1143 ff., οἴμοι τάλαινα τῆς ἐμῆς πάλαι τροφῆς | ἀνωφελήτου, τὴν ἐγὼ θάμ᾽ ἀμφί σοι | πόνῳ γλυκεῖ πάρεσχον.

ἔρημος πρὸς φίλων For the redundant preposition, see Essay on Language §19. p. 28.

θανάτων, which occurs only in L and M³, is very unlikely to have been changed to θανόντων in the Byzantine period. The latter is therefore probably the authentic reading, and not merely due to conjecture.

ποίαν..; τί χρή ..; The suddenness of these transitions is very expressive of the agitation of Antigone's mind. Her fate leads her even to doubt the providence of the gods, but not to admit that she has done wrong. She will make the admission when death has taught it her, but not before. If her judges are wrong they will suffer too.

ἐς θεοὺς .. βλέπειν Cp. El. 925, μηδὲν ἐς κεῖνόν γ᾽ ὅρα.

ξυμμάχων ; The partitive genitive expresses with greater emphasis what might have been expressed by the accusative.

ἐπεί γε δή The momentary doubt about the vindication of right in the world heightens the tragic effect. Cp. Phil. 428, τί δῆτα δεῖ σκοπεῖν; ib. 451, 2, ποῦ χρὴ τίθεσθαι ταῦτα, ποῦ δ᾽ αἰνεῖν, ὅταν | τὰ θεῖ᾽ ἐπαινῶν, τοὺς θεοὺς εὕρω κακούς; Trach. 1266: Aj. 950 ff.

τὴν δυσσέβειαν The vice of impiety is confused with the blame of impiety, just as ἀρετή sometimes means a reputation for virtue. Cp. Phil. 1443, ἡ γὰρ εὐσέβεια συνθνήσκει βροτοῖς. Εςsay on L. p. 95.

If, after all, this course of theirs is approved in heaven, when I have suffered I suppose I shall acknowledge my fault. The emphatic position of παθόντες implies, After I have suffered, but not before.' K εγ

μὴ πλείω κακὰ | πάθοιεν This has actually been interpreted as a prayer of Antigone for her enemies. Others explain it as a warning to them Let them see to it that they do not suffer more. The real meaning is, that she cannot imprecate heavier sufferings on them than they are inflicting on her. Let them suffer, I will not say more, but the same evils which they unrighteously inflict on me. For a curse, similarly half-checked in utterance, with μή. cp. Phil. 961, ὅλοιο μή πω, πρὶν μάθοιμ᾽ εἰ καὶ πάλιν | γνώμην μετοίσεις. To translate this Mayest thou not perish yet, would be a similar mistake to that which has caused the difficulty about the present passage. It is true, however, that Antigone's tone is rather that of one who judges, than of one who condescends to ban her enemies.

οἴδε Sc. οἱ πολίται. See above, 1.907 and note.

For the addition of αὑταί, see Essay on Language § 40. p. 75, 2, and for ψυχῆς, which is added to soften the metaphor (since the chorus are less bold in an anapaestic than in a purely lyric passage, supr. 137), see ib. 5.

τήνδε γ' γε gives a natural emphasis to τήνδε, and there is no ground for the conjecture τήνδ' ἐπέχουσιν.

τούτων, which is genitive of the cause, is not likely to have been interpolated. It is more probable that the second τοι arose from διττογραφία.

θανάτου ἀφίκται This word is nearest death of all that have come. Cp. Thuc. 3. 59, χαλεπώτατον τοῖς ὧδε ἔχουσι λόγου τελευτᾶν, διότι καὶ τοῦ βίου ὁ κίνδυνος ἐγγὺς μετ᾿ αὐτοῦ. The adverb of place is supplementary predicate; see Essay on Language § 24. p. 40. 935-936. μὴ οὐ follows the rule laid down in Essay on Language § 29. p. 49, 3 a. Böckh and Dindorf, taking a hint from the Scholia, give these lines to the chorus, on the ground that Creon has already withdrawn all hope. But the word κατακυροῦσθαι is characteristic of Creon, who may be thought not unlikely, even superfluously. to have made this final assertion of his will.

θεοὶ προγενεῖς My divine ancestry, including Cadmus and Harmonia, and their parents. Cp. supr. 199, θεοὺς τοὺς ἐγγενεῖς, and note: Hdt. 2.143, Ἑκαταίῳ . . ἀναδήσαντι τὴν πατριὴν εἰς ἑκκαιδέκατον θεών.

O royal line of Thebè!' This has usually been explained as an address to the chorus. But Antigone expects no more sympathy from them (least of all if ll. 935-936 are rightly given to the chorus). It is rather an apostrophe to the members of the princely family living and dead, including the θεοὶ προγενεῖς. Cp. Aesch. Cho. 800-802, οἱ τ' ἔσω δωμάτων πλουτογαθῆ μυχὸν νομίζετε | κλῦτε, σύμφρονες θεοί.

*βασιλειδᾶν is Seyffert's ingenious emendation, based on Hesychius' βασιλείδης· ὁ τοῦ βασιλέως. Ismene is throughout only thought of as a foil for Antigone, and there is no more impropriety in Antigone speaking of herself as the last of her race than in the chorus (supr. 599 ff.) singing of the extinction of the light that was spreading over the last remaining shoot of the Labdacidae.

πρὸς οἴων ἀνδρῶν As a princess, she speaks with scorn of Creon, who is not of royal birth. The words may also contain an allusion to the ἦθος of his (or the chorus'?) last speech.

The chorus, in the manner of Pindar, moralise on the fate of Antigone through examples drawn from the circle of mythology and legend; and thus suggest the same cold comfort as in their mention of Niobe. The effect of this ode is to repress the excitement and solemnize the thoughts of the spectator. 'Danaë, though of royal lineage, and entrusted with the golden shower, was bound by all-constraining destiny in her brazen cell. 'Bound, too, in a prison of rock, was Lycurgus, who provoked the God. He knew his madness when it was too late. And on the Thracian promontory Phineus sons, blinded by their father's wife (Idothea), bewailed their rejected mother Cleopatra's hapless lot, who, descended from an ancient line, and endowed with swiftness by her divine sire, was notwithstanding overtaken by the long-lived fates.' Danae and Cleopatra were, like Antigone, of royal birth, and, like Antigone, were bound in a living tomb. So also was the son of Dryas, himself a king: and this, in his case, was the penalty of an impetuous and defiant spirit. Sophocles seems to have followed one version of the obscure and variable legend of Phineus, according to which Cleopatra did not die, but was rejected by Phineus for Idothea, and imprisoned in a cave, from which she was afterwards released by Heracles. The sons were blinded by their step-mother. The first strophe and antistrophe are choriambic with an iambic close; the second, logaoedic. The choriambi here were probably chanted slowly, so as to have a weighty, solemn effect. The scheme is as follows: a'. First strophe and antistrophe. IILUCI LUCILー LUCILIITUCICートに IICClluclトー IIICCILUCIトに ICICICI KLCICICI CトートUICIK β'. Second strophe and antistrophe. UCCTCCICCI IICCICCII!یں ILU TUCI くいくいトCICIK Cトートしーーー ―トビトCICIK CÚCCICICICC

φῶς | ἀλλάξαι 'Το exchange the light' (for gloom), i. e. To lose the light. Cp. Phil. 1262, ἀμείψας ..

στέγας.

δέμας Form. This word reminds us of the beauty of Danaë, which increased the pathos of her fate.

ἐν χαλκοδέτοις αὐλαῖς In a brassbound room. The compound of δέω merely suggests the general notion of confinement (Essay on Language § 55. 3, p. 101), and has nothing to do with the riveting of brazen plates to the walls.

γενεᾷ τίμιος Because descended from Danaus the grandson of Poseidon.

ὁ μοιριδία τις δύνασις The mysterious power of fate. For the combination of the article and indefinite pronoun, see Essay on Language § 22. p. 36.

*ὄλβος is Erfurdt's ingenious and probable correction of ὄμβρος. He compares Bacchylides ap. Stob. Ecl. Phys. 1. 166, θνατοῖσι δ᾽ οὐκ αὐθαίρετοι | οὔτ᾽ ὄλβος οὔτ᾽ ἀκάματος Ἄρης οὔτε πάμφθερσις στάσις.

Cp. Hor. Od. 2. 16, 21,

Scandit aeratas vitiosa naves | Cura.

ἁλίκτυποι is passive: Sea-beaten.

κελαιναί The Epic νῆες μέλαιναι: i. e. Looking dark against the sea and sky.

The punishment of Lycurgus was the subject of an Aeschylean trilogy. It was variously related. Sophocles chooses the version of the story that suits his purpose. For the earliest description of the crime, see Il. 6. 130-140.

ζεύχθη resumes κατεζεύχθη, supr. 947.

ὀξύχολος The very probable conjecture of Scaliger for ὀξυχόλως.

παῖς ὁ Δρύαντος So Pind. O1. 8. 31, παῖς ὁ Λατούς.

κερτομίοις όργαῖς Dative of the cause.

ἐκ Διονύσου By the will of Dionysus. Cp. infr. 1219.

So dire is the excess of rage that flows from madness. He learned at length that it was in madness that he provoked the God with biting speech.' The emphatic reivos applies the γνώμη to the case of Lycurgus. There is a stress on μανίαις.

τᾶς μανίας Genitive of derivation, partly governed by ἀπό in comp.

ἀποστάζει For the metaphorical use, cp. Aesch. Ag. 178, στάζει ἐν θ᾽ ὕπνῳ πρὸ καρδίας | μνησιπήμων πόνος. Others render, trickles away, i.e. comes to nought. But οὕτω is more naturally joined with the adjectives, whose position shows that they are emphatic, than with the verb.

ἀνθηρόν 'Blooming, and so reaching its height: cp. Tr. 1089, ἤνθηκεν, ἐξώρμηκεν. A fury so over-powering, i.e. Leading inevitably to such calamitous issues.

ἐπέγνω He recognised afterwards, i.e. when punished.

μανίαις Dative of manner, expressing the predicate, quasi ἐν μανίαις. Essay on Language $ 14. pp. 20, 21. The v. r. μανίας (acc. plur.) is not so good.

ψαύων In the rather unusual sense of Tempting, Provoking' (= έρε θίζων, cp. καθάπτεσθαι), and hence used, πρὸς τὸ σημαινόμενον, with the accusative. For the language of this passage, cp. Plat. Polit. 310 D, ἐξανθεῖν παντάπασι μανίαις: ib. 273 D, τελευτώντος δ᾽ ἐξανθεῖ τοῦ χρόνου : Legg. 6. 783 Α, διαπυρωτάτους . . μανίαις : ib. 9. 881 Β, μὴ μανίαις ἐχόμενος. And for the construction of κεῖνος.. θεόν, cp. Pind. Pyth. 8. 12, τὰν οὐδὲ Πορφυρίων μάθεν παρ' αἶσαν ἐξερεθίζων. For ἐν, of the instrument, see Essay on Language § 19. p. 27.

The Bacchic fire,' i.e. The lighted torches of the Bacchanalian rout. Cp. O. T. 214: Eurip. Bacch. 146.

⁴

Μούσας

Inter Bacchi comites a Diodoro 4. 4, recensentur Musae.

(Musgrave.) They are associated by Plato in the Laws, B. 2, p. 672 C. The Muses are here lovers of the flute, i.e. of the Phrygian orgiastic music.

And hard by Cyanean rocks that divide the seas, are the cliffs of the Bosphorus and the Thracian promontory of Salmydessus, where,' etc. The genitive gives indefiniteness to the notion of place, and παρά implies neighbouring extent.

⁵

πελαγέων, see v. rr., although metrically allowable (πελᾶγεων), is condemned by the vagueness of the meaning and the tautology in πελαγέων .. ἁλός. The ingenious conjecture of Wieseler is therefore adopted. It is confirmed by the gloss πετρῶν. The 1st syllable of Ἄρης is long in arsi supr. 139.

The lost cretic has been differently supplied: ἄξevos Boeckh, ήτων Meineke. A verb is more wanted, e. g.

ἵσταται, κλήζεται.

⁶

ἀγχίπτολις Ἄρης This can only mean The War-god whose temple is near the city (of Salmydessus). Cp. Aesch. S. c. T. 501. The details of the legend as accepted by Sophocles are unknown to us, and hence we can hardly judge of the appropriateness of the epithet. The Thracian worship of Ares is well known.

δισσοῖσι Φινεΐδαις Dative of direct reference depending on τυφλωθέν. Essay on Language § 12. p. 18.

ἀρατόν Accursed; i.e. Bringing a curse on Phineus and Idothea.

ἕλκος τυφλωθέν. The blinding wound inflicted.' The 'cognate verb᾽ τυφλωθέν is substituted for ποιηθέν or the like. Essay on Language § 17. p. 25, c.

ἐξ ἀγρίας δάμαρτος For the preposition, see Essay on Language $ 19. p. 28, 2.

δάμαρτος Idothea, who had been made the wife of Phineus through the repudiation of Cleopatra. 974- ἀλαὸν ἀλαστόροισιν ὀμμάτων κύκλοις] Sightless (i. e. producing blindness) on the vengeful orbits of their eyes. For the causative use of ἀλαόν, see Essay on Language §. 53. p. 98.

ἀλαστόροισιν Bringing vengeance,' i. e. Pleading successfully though silently for retribution. The dative is partly dative of place and partly of direct reference. Causing blindness in or to the eyes.

*ἀραχθέντων Lachmann's conjecture for ἀραχθὲν ἐγχέων. When they were smitten. Another is ἄτερθ' ἐγχέων.

κερκίδων ἀκμαῖσιν A woman's weapon. The shuttle was sharpened at the point, so as to be inserted between the threads, in order to regulate the density of the web. This process was called κερκίζειν, and the art is named by Plato κερκιστική. Plat. Polit. 282 B, C: Sophist. 226 B: Crat. 388 A.

κλαῖον ματρός, | ἔχοντες ἀνύμφευτον γονάν This punctuation is preferred to κλαῖον, ματρὸς ἔχοντες ἀνύμφευτον γονάν, simply because the fate of Cleopatra, and not that of the Phineidae, is the chief point of the illustration.

ἔχοντες ἀνύμφευτον γονάν Having a birth not honoured by wedlock: because their mother's marriage was repudiated, and their legitimacy was therefore not acknowledged. Note the repetition of γονά γονάν in a different sense after yovás in 950.

And she in lineage reached even unto the ancient race of the Erechtheidae.' Because her mother Orithyia, whom Boreas rapt from the Ilissus (Plat. Phaedr. 229 B), was a daughter of Erechtheus. Qy. ἀρχαιογενήτων?

τηλεπόροις δ᾽ ἐν ἄντροις The exact meaning of the compound epithet is doubtful. Either (1) Far-piercing,' i. e. Extending far into the mountainside: or (2) Distant, the second part of the epithet being redundant, or merely repeating the notion of a hollow passage implied in ἄντροις, i.e. δι' ὧν τηλόσε πορευόμεθα.

Βορεὰς ἅμιππος Cp. Ο. Τ. 466, and note. And for ἅμα, Hom. Il. 19.415. Keeping pace with the steed over the steep path of the hill. On the compounds of πούς, see Essay on Language $55. p. 101. ὀρθόπους is literally Raising the foot upright. The second part of the compound is subordinated, but in this connection must have reference to the foot of the climber, and not to the foot of the hill. The words ὀρθόποδος ὑπὲρ πάγου are in construction with the verbal notion in ἅμιππος, sc.

ἅμα ταῖς ἵπποις τρέχειν δυναμένη.

ἀλλὰ κἀπ᾿ ἐκείνᾳ .. ἔσχον But even on her the long-lived fates laid hold. Cp. Hom. Il. 21. 110, ἀλλ᾿ ἔπι τοι καὶ ἐμοὶ θάνατος καὶ μοῖρα κραταιή. ἐπέχειν is To extend to, and the tmesis gives the preposition a fresh construction with the dative. The Fates are ever-living, and therefore can afford to bide their time.

ὦ παῖ Antigone is apostrophized after her departure, like Oedipus in Ο. C. 1567, πάλιν σε δαίμων δίκαιος αὔξοι. 988, foll. The coming of Teiresias is the beginning of the περιπέτεια, The change in the spirit of Creon's dream. The external marks of the prophet are noticed more prominently than in the Oedipus Tyrannus. Cp. especially 998-990, with O. T. 371, τυφλὸς τὰ τ᾽ ὦτα, κ.τ.λ., and 444, καὶ σύ, παῖ, κόμιζέ με: 992-995, with Ο. Τ. 436, γονεῦσι δ', οἵ σ᾽ ἔφυσαν, ἔμφρονες. The figure of the blind prophet is more ideal in the Oedipus Tyrannus, and the peculiarity of his position is brought out, in a higher mode of art, with one or two light touches. On the other hand, his sudden and unlooked-for coming suits exactly with the purpose of this drama and the person of Creon.

αὕτη Essay on Language § 22, p. 35.

The authority of the seer is here simply asserted and acknowledged. Cp. 1053. In the Oedipus Tyrannus he appears with still higher claims, as a prince, whose honours are guarded by his lord Apollo.

οὔκουν .. ἀπεστάτουν .. ναυκληρεῖς] I have not aforetime departed. ..'You have guided, and still guide.' Cp. Tr. 600, 601. The conjecture ένανκλήρεις is no improvement. The present means, You have hitherto guided safely, and this is not inconsistent with what follows. Cp. Aesch. Agam. 1, αἰτῶ, I have been asking.

δι᾽ ὀρθῆς Sc. κελεύθου. On a safe and successful course.

I have experienced benefits, and can bear witness of them. Essay on Language §36. p. 66. There is perhaps an allusion here to the sacrifice of Megareus, which was prompted by the prophecy of Teiresias. But cp. 1058 and note.

φρόνει, κ.τ.λ. (1) Beware once more, as thou standest now upon an edge of peril. The participle is not to be construed with the verb, but is in apposition to the subject. For φρονεῖν absolute, cp. O. T. 617, φρονεῖν γὰρ οἱ ταχεῖς οὐκ ἀσφαλεῖς : ib. 649, πιθοῦ θελήσας φρονήσας τ', ἄναξ, λίσσομαι. Otherwise (2) Know that now again thou standest,' etc. Cp. Trach. 289, φρόνει νιν ὡς ἥξοντα: Phil. 810, σαφῶς φρόνει. The expression ἐπὶ ξυροῦ is proverbial: cp. Il. 10. 173: Eur. H. F. 630.

ὡς .. στόμα How I shudder at thy speech. ὡs as in l. 82, ὡς ὑπερδέδοικά σου. στόμα has the association of privileged, prophetic utterance, as in Ο. Τ. 426, τοὐμὸν στόμα.

The οἰωνοσκοπεῖον of Teiresias was shown at Thebes in the time of Pausanias: Paus. 9. 16.

παλαιόν i. e. consecrated by use from early times.

ἵν'.. λιμήν Where I had harbourage for every ominous bird. Essay on Language § 58. p. 105.

κλάζοντας Accusative πρὸς τὸ σημαινόμενον, as if ὄρνιθας ἄγνωτα φθεγγομένους had preceded.

βεβαρβαρωμένῳ Rendered unintelligible,' Confused. 1003. iv, of the instrument. Cp. supra. 1. 961. φοναῖς, In bloody fray. Dative of manner. Cp. supra, l. 960 .

πτερῶν.. ἦν For the whirring of their wings gave no uncertain sound: although their voices did. 1005 ἐγευόμην] By analogy for ἐπειρώμην, I made trial of the divination by burnt sacrifice,' similar to that used in the temple of Ismenus: O. Τ. 21.

βωμοῖσι παμφλέκτοισιν At the blazing altar. παν in composition is simply intensive, as in El. 1139: and the epithet is generally descriptive. See Essay on Language § 55. p. 101.

ἐκ δὲ θυμάτων 'But from the sacrifice the Fire-god refused to gleam; and on the ash a dank humour dripped from the thigh-bones, and fumed and sputtered, and the gall was sprinkled abroad in air, and the thighs wasted and lay bared of their enclosing fat.

For σποδός, cp Ο. Τ. 21: Hdt. 4.35, τῶν μηρίων καταγιζομένων ἐπὶ τῷ βωμῷ τὴν σποδόν.

μετάρσιοι is supplementary predicate. The preposition in ἐξέκειντο is emphatic. Cp. Od. 23. 179, ἔνθα οἱ ἐκθεῖσαι πυκινὸν λέχος: Thuc. 4. 129. § 3. ἔτυχον ἐξεστρατοπεδευμένοι ἔξω τῆς πόλεως.

καταρρυεῖς is explained to mean Flowing down with moisture,' but means rather Fallen away. Cp. Paus. 10. 2, 6 (L. and S s. ν. καταρρέω 1. 4), νεκροῦ κατερρυηκότος τὰς σάρκας.

The apparently active use of καλυπτῆς comes from καλύπτειν, in the sense of placing as a covering, i. e.

καλύπτειν πιμελὴν μηροῖς. For the meaning, cp. Aesch. Pr. 496, foll., κνισῇ τε κώλα συγκαλυπτά· καὶ μακρὰν | ὀσφὺν πυρώσας, δυστέκμαρτον ἐς τέχνην | ὥδωσα θνητούς· καὶ φλογωπὰ σήματα | ἐξωμμάτωσα, πρόσθεν ὄντ᾽ ἐπάργεμα.

Such failing tokens given by baffling auspices. Lit. Of victims giving no sign. Cp. Ps. 74. 9. We see not our signs; there is no more any prophet. φθίνοντα μαντεύματα are not Prophecies of decay,' but Rites of divination fading away, i. e. losing their virtue. Cp. Ο. Τ. 902, φθίνοντα.. Λαΐου | θέσφατα.

τῆς σῆς ἐκ φρενός From thy will. Cp. infr. 1063, ὡς μὴ ᾿μπολήσων ἴσθι τὴν ἐμὴν φρένα.

ἐσχάραι τε παντελεῖς And all the number of our sacred hearths. παντελεῖς is little more than πᾶσαι, but expresses that the word ἐσχάραι added to βωμοί comprises every consecrated spot in the whole city. Cp. El. 982, ἔν θ᾽ ἑορταῖς ἔν τε πανδήμῳ πόλει.

πλήρεις Infected. Cp. 1052.

πλήρης = ἀνάπλεως. Cp. infr. 1052: Phil. 1087-1088, ὦ πληρέστατον αὔλιον | λύπας τᾶς ἀπ᾿ ἐμοῦ. For the general notion, cp. Webster, Appius and Virg. p. 165, ed. Dyce, Come, you birds of death | And fill your greedy cups with human flesh; | Then to the city fly, disgorge it there | Before the senate, and from thence arise | A plague to choke all Rome. Join ὑπὸ .. βορᾶς, not as some edd. πλήρεις.. βορᾶς. By the act of dogs and birds in feeding, etc. So Ellendt. Cp. infr. 1083.

εὐσήμους Giving clear augury, opposed to ἄσημος supra 1013.

ἀπορροιβδεῖ Utters noisily. The word is not strictly applicable to the screaming of birds. But there is the same indefiniteness about words expressing sound as about the names of colours. This word, expressing a confused noise, is probably suggested by l. 1004.

After feeding on the fatness of human carnage.' On the change from singular to plural, see Essay on Language § 36. p. 65.

ἐπεὶ δ᾽ ἁμάρτῃ For ἄν omitted, see Essay on. L. § 27. p. 44.

ἄνολβος here and in Aj. 1156 (τοιαῦτ᾽ ἄνολβον ἄνδρ᾽ ἐνουθέτει παρών) is a word of blame- Infatuated.'

εἶκε τῷ θανόντι Relent towards the dead.

ἐπικτανεῖν Το slay a second time.' For the meaning of ἐπί, cp.

ἐπεμβάλλω, ἐπιγαμέω, ἐπιπέμπω. For the idea, cp. II. 24. 54: Plat. Rep. 5. 469 D, E. 6 1031. (1) After careful consideration I speak to you with good heed. εὐ, Carefully,' as in O. T. 308, supr. 410, alib. Or (2) εὖ σοι φρ., Meaning well to thee.

εἰ κέρδος λέγοι For the optative, see Essay on Language § 36. p. 61, γ, α (1). φέρει or φέροι seems also to be an early reading.

ἀνδρὸς τοῦδε The genitive as after ἐφίεσθαι and the like words.

κοὐδὲ.. εἰμί And you practise on me with divination too. By a not infrequent inexactness in the use of the Greek passive voice, from πράττειν κατά τινοs, To intrigue against a person, would come πράττεσθαι, 'Το be intrigued against,' and hence ἄπρακτος, Unattempted, Unpractised on, μαντικῆς is gen. of respect after the privative adjective. τὸν πρὸσ σάρδεον Ε. τὸν πρὸ

τῶν *ὑπαὶ γένους By whose fraternity, sc. τῶν μαντέων. This is Brunck's emendation, which gives better sense than any other that has been proposed. Creon's heated imagination suggests to him that the whole tribe of prophets and diviners (cp. 1055) have greedily marked him for their prey.

I am bartered away long since and turned to gain. Literally, Sold and shipped off. Although ἐμπεφόρτισμαι has the authority of the 1st hand of L, ἐκπεφόρτισμαι is more forcible.

*τἀπό Professor Geddes, in his Problem of the Homeric Poems,' p. 168, note 15, prefers ἤλεκτρος as the form of nominative, on analogy of other metals, such as χρυσός, etc., which are masculine. But the general opinion is in favour of ἥλεκτρον neuter, and although τὸν πρὸς Σαρδεῶν is not unmetrical, τᾶπό Σαρδέῶν is preferable here in point of rhythm. Granting that ἤλεκτρος is masculine in late Greek, it is unlikely that Herodotus, 3, 115, would write τὸ ἤλεκτρον, and Sophocles here τὸν .. ἤλεκτρον.

βοράν He echoes the word of Teiresias supr. 1017.

οὐ μὴ .. παρήσω The future indicative after οὐ μή, as in O. C. 177, οὗ τοι μήποτέ σ᾽ ἐκ τῶνδ᾽ ἑδράνων, ὦ γέρον, ἄκοντά τις ἄξει : Εl. 1052, οὗ σοι μὴ μεθέψομαί ποτε. Cp. Phil. 612, οὐ μή ποτε | πέρσοιεν. In all these places there may be a slight confusion of two constructions. See Essay on Language § 36. p. 62, and for the slight redundancy of expression, which marks Creon's eagerness, ib. § 40. p. 75.

'There is no power in man to touch the gods with pollution.' Creon's scepticism (cp. Aesch. Ag. 369-372: Plat. Legg. B. 10) anticipates the Epicurean notion of the Divine Nature, which Nec bene promeritis capitur, neque tangitur ira. Cp. with this and with O. T. 964, foll., Hector's defiance of augury in Il. 12. 237, foll.

The sentence, interrupted by Creon's question, is continued in 1050.

Wherefore? What means this universal doubt?' πάγκοινον refers to ἀνθρώπων τις.

Antigone. Lewis Campbell. ed. Lewis Campbell. Oxford. 1879.

Current edition Experimental

Commentary (Lewis Campbell, 1879) (OCR draft) (English) (Commentary (Lewis Campbell, 1879))

Provisional text from uncorrected OCR; expect errors.

Editions (12)

Greek (L. Benloew, 1858) (OCR draft) Experimental (Greek (L. Benloew, 1858)) — 929 focus

ἔτι τῶν αὐτῶν ἀνέμων αὑταὶ

ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν.
925

Κρέων

τοιγὰρ ¹ τούτων τοῖσιν ἄγουσιν

κλαύμαθ᾽ ὑπάρξει βραδυτῆτος ὕπερ.

Ἀντιγόνη

οἴμοι, θανάτου τοῦτ᾽ ἐγγυτάτω

τοὔπος ἀφῖκται.

Κρέων

θαρσεῖν οὐδὲν παραμυθοῦμαι
930

μὴ οὐ τάδε ταύτῃ κατακυροῦσθαι.

Ἀντιγόνη

ὦ ² γῆς Θήβης ἄστυ πατρῷον,

θεοί τε προγενεῖς,

ἄγομαι δὴ, κοὐκ ἔτι μέλλω.

λεύσσετε, Θήβης οἵ κοιρανίδαι,
935

τὴν ³ βασιλίδα μούνην λοιπὴν,

οἷα πρὸς οἵων ἀνδρῶν πάσχω,

τὴν εὐσεβίαν σεβίσασα.

Χορός

a

ἔτλα καὶ ⁴ Δανάας οὐράνιον φῶς

ἀλλάξαι δέμας ἐν χαλκοδέτοις ⁵
940

αὐλαῖς· κρυπτομένα δ᾽ ἐν

τυμβήρει θαλάμῳ κατεζεύχθη·

καίτοι γενεᾷ τίμιος, ὦ παῖ, παῖ,

καὶ Ζηνὸς ταμιεύεσκε

γονὰς χρυσορύτους.
945

ἀλλ᾽ ἁ μοιριδία τις δύνασις δεινά·

οὔτ᾽ ⁶ ἄν νιν ὄμβρος, οὔτ᾽ Ἄρης,

οὐ πύργος, οὐχ ἁλίκτυποι

κελαιναὶ νᾶες ἐκφύγοιεν.

a

ζεύχθη δ᾽ ὀξύχολος παῖς ὃ Δρύαντος ⁷,
950

Ἠδωνῶν βασιλεὺς, κερτομίοις

ὀργαῖς, ἐκ Διονύσου

πετρώδει κατάφρακτος ἐν δεσμῷ.

οὕτω τᾶς μανίας δεινὸν ἀποστάζει

ἀνθηρόν τε μένος. κεῖνος
955

ἐπέγνω μανίαις

ψαύων τὸν θεὸν ἐν κερτομίοις γλώσσαις.

παύεσκε μὲν γὰρ ἐνθέους

γυναῖκας ⁸ εὔϊόν τε πῦρ,

φιλαύλους τ᾽ ἠρέθιζε Μούσας ⁹.
960

b

παρὰ δὲ ¹⁰ Κυανέων πελαγέων διδύμας ἁλὸς

ἀκταὶ Βοσπόριαι,

ἰδ᾽ ὁ Θρῃκῶν Σαλμυδησσὸς ¹¹,

ἵν᾽ ¹² ἀγχίπολις Ἄρης

δισσοῖσι Φινείδαις ¹³
965

εἶδεν ἀρατὸν ἕλκος,

τυφλωθὲν ἐξ ἀγρίας δάμαρτος ¹⁴,

ἀλαὸν ἀλαστόροισιν ὀμμάτων κύκλοις

χάραγμ᾽ ¹⁵ ἐγχέων, ὑφ᾽ αἱματηραῖς

χείρεσσι καὶ κερκίδων ἀκμαῖσιν·
970

b

κατὰ δὲ τακόμενοι μέλεοι μελέαν πάθαν

κλαῖον ¹⁶, ματρὸς ἔχον-

τες ἀνύμφευτον γονάν· ἁ

δὲ ¹⁷ σπέρμα μὲν ἀρχαιογόνων

ἄντασ᾽ Ἐρεχθειδᾶν.
975

τηλεπόροις δ᾽ ἐν ἄντροις

τράφη θυέλλῃσιν ἐν πατρῴαις

Βορεὰς ¹⁸ ἅμιππος ὀρθόποδος ὑπὲρ πάγου

θεῶν ¹⁹ παῖς· ἀλλὰ κἀπ᾽ ἐκείνᾳ

Μοῖραι μακραίωνες ἔσχον, ὦ παῖ.
980

Τειρεσίας

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν

δύ᾽ ²⁰ ἐξ ἑνὸς βλέποντε. τοῖς τυφλοῖσι γὰρ

αὕτη κέλευθος ²¹ ἐκ προηγητοῦ πέλει.

Κρέων

τί δ᾽ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον ;

Τειρεσίας

ἐγὼ διδάξω· καὶ σὺ τῷ μάντει πιθοῦ.
985

Κρέων

οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας

τοιγὰρ δι᾽ ὀρθῆς τήνδε ναυκληρεῖς πόλιν.

Κρέων

ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.

Τειρεσίας

φρόνει βεβὼς αὖ νῦν ²² ἐπὶ ξυροῦ τύχης.

Κρέων

τί δ᾽ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα.
990

Τειρεσίας

γνώσει, τέχνης σημεῖα τῆς ἐμῆς κλύων.

ἐς γὰρ παλαιὸν θᾶκον ὀρνιθοσκόπον

ἵζων, ἵν᾽ ἦν μοι παντὸς οἰωνοῦ λιμὴν,

ἀγνῶτ᾽ ἀκούω φθόγγον ὀρνίθων, κακῷ

κλάζοντας ²³ οἴστρῳ καὶ βεβαρβαρωμένῳ,
995

καὶ σπῶντας ²⁴ ἐν χηλαῖσιν ἀλλήλους φοναῖς

ἔγνων· πτερῶν γὰρ ῥοῖβδος οὐκ ἄσημος ἦν.

εὐθὺς δὲ δείσας, ἐμπύρων ἐγευόμην

βωμοῖσι παμφλέκτοισιν· ἐκ δὲ θυμάτων

ἥφαιστος ²⁵ οὐκ ἔλαμπεν· ἀλλ᾽ ἐπὶ σποδῷ
1000

μυδῶσα κηκὶς μηρίων ἐτήκετο,

κἄτυφε, κἀνέπτυε· καὶ μετάρσιοι

χολαὶ ²⁶ διεσπείροντο, καὶ καταῤῥυεῖς

μηροὶ καλυπτῆς ἐξέκειντο πιμελῆς.

τοιαῦτα παιδὸς τοῦδ᾽ ἐμάνθανον πάρα,
1005

φθίνοντ᾽ ἀσήμων ὀργίων μαντεύματα.

ἐμοὶ γὰρ οὗτος ἡγεμὼν, ἄλλοις δ᾽ ἐγώ.

καὶ ταῦτα τῆς σῆς ἐκ φρενὸς νοσεῖ πόλις.

βωμοὶ γὰρ ἡμῖν ἐσχάραι τε παντελεῖς,

πλήρεις ὑπ᾽ οἰωνῶν τε καὶ κυνῶν βορᾶς
1010

τοῦ δυσμόρου πεπτῶτος Οἰδίπου γόνου.

κᾆτ᾽ οὐ δέχονται θυστάδας λιτὰς ἔτι

θεοὶ παρ᾽ ἡμῶν, οὐδὲ μηρίων φλόγα,

οὐδ᾽ ὄρνις εὐσήμους ἀποῤῥοιβδεῖ βοὰς,

ἀνδροφθόρου ²⁷ βεβρῶτες αἵματος λίπος.
1015

ταῦτ᾽ οὖν, τέκνον, φρόνησον· ἀνθρώποισι γὰρ

τοῖς πᾶσι κοινόν ἐστι τοὐξαμαρτάνειν·

ἐπεὶ δ᾽ ἁμάρτῃ, κεῖνος οὐκ ἔτ᾽ ἔστ᾽ ἀνὴρ

ἄβουλος οὐδ᾽ ἄνολβος, ὅστις ἐς κακὸν

πεσὼν ἀκεῖται, μηδ᾽ ἀκίνητος πέλει.
1020

αὐθαδία τοι σκαιότητ᾽ ὀφλισκάνει.

ἀλλ᾽ εἶκε τῷ θανόντι, μηδ᾽ ὀλωλότα

κέντει. τίς ἀλκὴ τὸν θανόντ᾽ ἐπικτανεῖν;

εὖ σοι φρονήσας εὖ λέγω· τὸ μανθάνειν δ᾽

ἥδιστον εὖ λέγοντος, εἰ κέρδος λέγοι·
1025

Κρέων

ὦ πρέσβυ, πάντες, ὥστε τοξόται σκοποῦ,

τοξεύετ᾽ ἀνδρὸς τοῦδε, κοὐδὲ μαντικῆς

ἄπρακτος ὑμῖν εἰμι ²⁸· τῶν δ᾽ ὑπαὶ γένους

ἐξημπόλημαι κἀκπεφόρτισμαι πάλαι.

κερδαίνετ᾽, ἐμπολᾶτε τὸν πρὸς Σάρδεων ²⁹
1030

ἤλεκτρον, εἰ βούλεσθε, καὶ τὸν Ἰνδικὸν

χρυσόν· τάφῳ δ᾽ ἐκεῖνον οὐχὶ κρύψετε,

οὐδ᾽ εἰ θέλουσ᾽ οἱ Ζηνὸς αἰετοὶ βορὰν

φέρειν νιν ἁρπάζοντες ἐς Διὸς θρόνους,

οὐδ᾽ ὣς, μίασμα τοῦτο μὴ τρέσας, ἐγὼ
1035

θάπτειν παρήσω κεῖνον. εὖ γὰρ οἶδ᾽ ὅτι

θεοὺς μιαίνειν οὔτις ἀνθρώπων σθένει.

πίπτουσι δ᾽, ὦ γεραιὲ Τειρεσία, βροτῶν

χοἱ πολλὰ δεινοὶ πτώματ᾽ αἴσχρ᾽, ὅταν λόγους

αἰσχροὺς καλῶς λέγωσι τοῦ κέρδους χάριν.
1040

Τειρεσίας

φεῦ.

ἆρ’ οἶδεν ἀνθρώπων τις, ἆρα φράζεται,

Κρέων

τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

Τειρεσίας

ὅσῳ κράτιστον κτημάτων εὐβουλία ;

Κρέων

ὅσῳπερ, οἶμαι, μὴ φρονεῖν πλείστη βλάβη.

Τειρεσίας

ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς.
1045

Κρέων

οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.

Τειρεσίας

καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

Κρέων

τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.

Τειρεσίας

τὸ δ᾽ ἐκ τυράννων αἰσχροκέρδειαν φιλεῖ.

Κρέων

ἆρ᾽ οἶσθα ταγοὺς ὄντας, ἂν λέγῃς, λέγων;
1050

Τειρεσίας

οἶδ᾽· ἐξ ἐμοῦ γὰρ τήνδ᾽ ἔχεις σώσας πόλιν.

Κρέων

σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

Τειρεσίας

ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι.

Κρέων

κίνει, μόνον δὲ μὴ ᾽πὶ κέρδεσιν λέγων.

Τειρεσίας

οὕτω γὰρ ἤδη καὶ δοκῶ, τὸ σὸν μέρος.
1055

Κρέων

ὡς μὴ ’μπολήσων ἴσθι τὴν ἐμὴν φρένα.

Τειρεσίας

Greek (A. Boeckh, 1884) (OCR draft) Experimental (Greek (A. Boeckh, 1884)) — 929 focus

Χορός

ἔτι τῶν αὐτῶν ἀνέμων αὑταὶ

ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν.

Κρέων

τοιγὰρ τούτων τοῖσιν ἄγουσιν
895

κλαύμαθ᾽ ὑπάρξει βραδυτῆτος ὕπερ.

Ἀντιγόνη

οἴμοι, θανάτου τοῦτ᾽ ἐγγυτάτω

τοὖπος ἀφῖκται.

Χορός

θαρσεῖν οὐδὲν παραμυθοῦμαι

μὴ οὐ τάδε ταύτῃ κατακυροῦσθαι.
900

Ἀντιγόνη

ὦ γῆς Θήβης ἄστυ πατρῷον

καὶ θεοὶ προγενεῖς,

ἄγομαι δὴ κοὐκ ἔτι μέλλω.

λεύσσετε, Θήβης οἱ κοιρανίδαι,

τὴν βασιληΐδα μούνην λοιπήν,
905

οἷα πρὸς οἵων ἀνδρῶν πάσχω,

τὴν εὐσεβίαν σεβίσασα.

10. ΣΤΑΣΙΜΟΝ ΤΈΤΑΡΤΟΝ.

Χορός

1

ἔτλα καὶ Δανάας οὐράνιον φῶς

ἀλλάξαι δέμας ἐν χαλκοδέτοις αὐλαῖς·

κρυπτομένα δ᾽ ἐν τυμβήρει θαλάμῳ κατεζεύχθη.
910

καίτοι καὶ γενεᾷ τίμιος, ὦ παῖ, παῖ,

καὶ Ζηνὸς ταμιεύεσκε γονὰς χρυσορύτους.

ἀλλ᾽ ἁ μοιριδία τις δύνασις δεινά·

οὔτ᾽ ἄν νιν ὄλβος οὔτ' Ἄρης,

οὐ πύργος, οὐχ ἁλίκτυποι
915

κελαιναὶ νᾶες ἐκφύγοιεν.

1

ζεύχθη δ᾽ ὀξύχολος παῖς ὁ Δρύαντος,

Ἠδωνῶν βασιλεύς, κερτομίοις ὀργαῖς,

ἐκ Διονύσου πετρώδει κατάφαρκτος ἐν δεσμῷ.

οὕτω τᾶς μανίας δεινὸν ἀποστάζει
920

ἀνθηρόν τε μένος. κεῖνος ἐπέγνω μανίαις

ψαύων τὸν θεὸν ἐν κερτομίοις γλώσσαις.

παύεσκε μὲν γὰρ ἐνθέους

γυναῖκας εὔϊόν τε πῦρ,

φιλαύλους τ’ ἠρέθιζε Μούσας.
925

2

παρὰ δὲ Κυανέων πελαγέων διδύμας ἁλὸς

ἀκταὶ Βοσπόριαι ἰδ᾽ ὁ Θρῃκῶν ἄξενος

Σαλμυδησσός, ἵν᾽ ἀγχίπολις Ἄρης δισσοῖσι Φινεΐδαις

εἶδεν ἀρατὸν ἕλκος

τυφλωθὲν ἐξ ἀγρίας δάμαρτος,
930

ἀλαὸν ἀλαστόροισιν ὀμμάτων κύκλοις

ἀραχθέντων ὑφ᾽ αἱματηραῖς

χείρεσσι καὶ κερκίδων ἀκμαῖσιν.

2

κατὰ δὲ τακόμενοι μέλεοι μελέαν πάθαν

κλαῖον, ματρὸς ἔχοντες ἀνύμφευτον γονάν·
935

ἁ δὲ σπέρμα μὲν ἀρχαιογόνων ἄντασ᾽ Ἐρεχθειδᾶν,

τηλεπόροις δ᾽ ἐν ἄντροις

τράφη θυέλλῃσιν ἐν πατρῴαις

Βορεὰς ἅμιππος ὀρθόποδος ὑπὲρ πάγου,

θεῶν παῖς· ἀλλὰ κἀπ᾽ ἐκείνᾳ
940

Μοῖραι μακραίωνες ἔσχον, ὦ παῖ.

11. ἘΠΈΙΣΟΔΙΟΝ ΠΈΜΠΤΟΝ.

Τειρεσίας

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν

δύ᾽ ἐξ ἑνὸς βλέποντε. τοῖς τυφλοῖσι γὰρ

αὕτη κέλευθος ἐκ προηγητοῦ πέλει.

Κρέων

τί δ᾽ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον;
945

Τειρεσίας

ἐγὼ διδάξω, καὶ σὺ τῷ μάντει πιθοῦ.

Κρέων

οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας

τοιγὰρ δι’ ὀρθῆς τήνδε ναυκληρεῖς πόλιν.

Κρέων

ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.

Τειρεσίας

φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης.
950

Κρέων

τί δ᾽ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα.

Τειρεσίας

γνώσει τέχνης σημεῖα τῆς ἐμῆς κλύων.

ἐς γὰρ παλαιὸν θᾶκον ὀρνιθοσκόπον

ἵζων, ἵν᾽ ἦν μοι παντὸς οἰωνοῦ λιμήν,

ἀγνῶτ᾽ ἀκούω φθόγγον ὀρνίθων, κακῷ
955

κλάζοντας οἴστρῳ καὶ βεβαρβαρωμένῳ·

καὶ σπῶντας ἐν χηλαῖσιν ἀλλήλους φοναῖς

ἔγνων· πτερῶν γὰρ ῥοῖβδος οὐκ ἄσημος ἦν.

εὐθὺς δὲ δείσας ἐμπύρων ἐγευόμην

βωμοῖσι παμφλέκτοισιν· ἐκ δὲ θυμάτων
960

Ἥφαιστος οὐκ ἔλαμπεν, ἀλλ᾽ ἐπὶ σποδῷ

μυδῶσα κηκὶς μηρίων ἐτήκετο

κἄτυφε κἀνέπτυε, καὶ μετάρσιοι

χολαὶ διεσπείροντο, καὶ καταῤῥυεῖς

μηροὶ καλυπτῆς ἐξέκειντο πιμελῆς.
965

τοιαῦτα παιδὸς τοῦδ᾽ ἐμάνθανον πάρα

φθίνοντ᾽ ἀσήμων ὀργίων μαντεύματα.

ἐμοὶ γὰρ οὗτος ἡγεμών, ἄλλοις δ᾽ ἐγώ.

καὶ ταῦτα τῆς σῆς ἐκ φρενὸς νοσεῖ πόλις.

βωμοὶ γὰρ ἧμιν ἐσχάραι τε παντελεῖς
970

πλήρεις ὑπ' οἰωνῶν τε καὶ κυνῶν βορᾶς

τοῦ δυσμόρου πεπτῶτος Οἰδίπου γόνου·

κᾆτ᾽ οὐ δέχονται θυστάδας λιτὰς ἔτι

θεοὶ παρ’ ἡμῶν, οὐδὲ μηρίων φλόγα,

οὐδ᾽ ὄρνις εὐσήμους ἀποῤῥοιβδεῖ βοάς,
975

ἀνδροφθόρου βεβρῶτες αἵματος λίπος.

ταῦτ᾽ οὖν, τέκνον, φρόνησον. ἀνθρώποισι γὰρ

τοῖς πᾶσι κοινόν ἐστι τοὐξαμαρτάνειν·

ἐπεὶ δ᾽ ἁμάρτῃ, κεῖνος οὐκ ἔτ᾽ ἔστ᾽ ἀνὴρ

ἄβουλος οὐδ᾽ ἄνολβος, ὅστις ἐς κακὸν
980

πεσὼν ἀκεῖται, μηδ᾽ ἀκίνητος πέλει.

αὐθαδία τοι σκαιότητ᾽ ὀφλισκάνει.

ἀλλ᾽ εἶκε τῷ θανόντι, μηδ᾽ ὀλωλότα

κέντει. τίς ἀλκὴ τὸν θανόντ᾽ ἐπικτανεῖν;

εὖ σοι φρονήσας εὖ λέγω· τὸ μανθάνειν δ᾽
985

ἥδιστον εὖ λέγοντος, εἰ κέρδος λέγοι.

Κρέων

ὦ πρέσβυ, πάντες ὥστε τοξόται σκοποῦ

τοξεύετ᾽ ἀνδρὸς τοῦδε· κοὐδὲ μαντικῆς

ἄπρακτος ὗμιν εἰμί· τῶν ὑπαὶ γένους

ἐξημπόλημαι κἀκπεφόρτισμαι πάλαι.
990

κερδαίνετ᾽, ἐμπολᾶτε τἀπὸ¹ Σάρδεων

ἤλεκτρον, εἰ βούλεσθε, καὶ τὸν Ἰνδικὸν

χρυσόν· τάφῳ δ᾽ ἐκεῖνον οὐχὶ κρύψετε,

οὐδ᾽ εἰ θέλουσ᾽ οἱ Ζηνὸς αἰετοὶ βορὰν

φέρειν νιν ἁρπάζοντες ἐς Διὸς θρόνους·
995

οὐδ᾽ ὣς μίασμα τοῦτο μὴ τρέσας ἐγὼ

θάπτειν παρήσω κεῖνον. εὖ γὰρ οἶδ᾽ ὅτι

θεοὺς μιαίνειν οὔτις ἀνθρώπων σθένει.

πίπτουσι δ᾽, ὦ γεραιὲ Τειρεσία, βροτῶν

χοἰ πολλὰ δεινοὶ πτώματ᾽ αἴσχρ᾽, ὅταν λόγους
1000

αἰσχροὺς καλῶς λέγωσι τοῦ κέρδους χάριν.

Τειρεσίας

φεῦ·

ἆρ᾽ οἶδεν ἀνθρώπων τις, ἆρα φράζεται,

Κρέων

τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

Τειρεσίας

ὅσῳ κράτιστον κτημάτων εὐβουλία;
1005

Κρέων

ὅσῳπερ, οἶμαι, μὴ φρονεῖν πλείστη βλάβη.

Τειρεσίας

ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς.

Κρέων

οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.

Τειρεσίας

καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

Κρέων

τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.
1010

Τειρεσίας

τὸ δ᾽ ἐκ τυράννων αἰσχροκέρδειαν φιλεῖ.

Κρέων

ἆρ' οἶσθα ταγοὺς ὄντας ἃν λέγῃς λέγων;

Τειρεσίας

οἶδ᾽. ἐξ ἐμοῦ γὰρ τήνδ᾽ ἔχεις σώσας πόλιν.

Κρέων

σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

Τειρεσίας

ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι;
1015

Κρέων

κίνει, μόνον δὲ μὴ ᾽πὶ κέρδεσιν λέγων.

Τειρεσίας

οὕτω γὰρ ἤδη καὶ δοκῶ τὸ σὸν μέρος;

Κρέων

ὡς μὴ ᾽μπολήσων ἴσθι τὴν ἐμὴν φρένα.

Greek (F. H. Bothe, 1806) (OCR draft) Experimental (Greek (F. H. Bothe, 1806)) — 929 focus

ἔτι τῶν αὐτῶν ἀνέμων αὐταὶ

ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν.
915

Κρέων

τοιγὰρ ταύτην τοῖσιν ἄγουσι

βραδυτῆτος ὕπερ κλαύμαθ᾽ ὑπάρξει.

Ἀντιγόνη

οἴ μοι, θανάτου τοῦτ᾽ ἐγγυτάτω

τοὖπος ἀφῖκται!

Κρέων

θαρσεῖν οὐδὲν παραμυθοῦμαι
920

μὴ οὐ τάδε ταύτῃ κατακυροῦσθαι.

Ἀντιγόνη

ὦ γῆς Θήβης ἄστυ πατρῷον,

καὶ θεοὶ προγενεῖς,

ἄγομαι δὴ, κοὐκ ἔτι μέλλω.

λεύσσετε, Θήβης οἱ κοιρανίδαι,
925

τὴν βασιλίδα τὴν μούνην λοιπὴν,

οἷα πρὸς οἵων ἀνδρῶν πάσχω,

τὴν εὐσεβίαν σεβίσασα!

Χορός

1

ἔτλα καὶ Δανάας οὐράνιον φῶς

ἀλλάξαι δέμας ἐν χαλκοδέτοις αὐλαῖς·
930

κρυπτομένα δ᾽ ἐν τυμβήρει

θαλάμῳ κατεζεύχθη·

καὶ τοι γενεᾷ τίμιος, ὦ παῖ, παῖ,

καὶ Ζηνὸς ταμιεύεσκε γονὰς χρυσορύτους.

ἀλλ’ ἁ μοιριδία τις δύνασις δεινὰ
935

οὔτ᾽ Ἄρης, οὐ πύργος, οὐχ ἁλίκτυποι

κελαιναὶ νᾶες ἐκφύγοιεν.

1

ζεύχθη δ᾽ ὀξύχολος παῖς ὁ Δρύαντος,

Ἠδωνῶν βασιλεὺς, κηρεσίοις ὀργαῖς

ἐκ Διονύσου πετρώδει
940

κατάφρακτος ἐν δεσμῷ.

οὕτω μανίας δεινὸν ἀποστάζειν

ἀτηρόν τε μένος, κεῖνος ἐπέγνω, μανίαις

ψαύων τὸν θεὸν ἐν κερτομίαις γλώσσας.

παύεσκε μὲν γὰρ ἐνθέους γυναῖκας, Εὔϊόν τε πῦρ,
945

φιλαύλους τ᾽ ἠρέθιζε Μούσας.

2

παρὰ δὲ Κυανέων

πελαγέων διδύμας ἁλὸς

ἀκταὶ Βοσπόριαι,

ἰδ᾽ ὁ Θρᾳκῶν Σαλμυδησὸς,
950

ἵν᾽ ἀγχίπολις Ἄρης

δισσοῖσι Φινείδαις

εἶδεν ἀρατὸν ἕλκος

τυφλωθὲν ἐξ ἀγρίας δάμαρτος,

ἀλαὸν, ἀλαστόροισιν ὀμμάτων κύκλοις,
955

ῥαγὲν δ᾽ οὐκ ἐγχέων, αἱματηρᾶς

χειρὸς δὲ καὶ κερκίδων, ἀκμαῖσι.

2

κατὰ δὲ τακόμενοι

μέλεοι μελέαν πάθαν

κλαῖον ματρὸς, ἔχον-
960

τες ἀνύμφευτον γονὰν, ἃ

μὴν ἀρχαιογόνων

ἄντασ' Ἐρεχθειδᾶν,

τηλεπόροις δ᾽ ἐν ἄντροις

τράφη θυέλλῃσιν ἐν πατρῴαις,
965

Βορεὰς, ἅμιππος ὀρθόποδος ὑπὲρ πάγου,

θεῶν παῖς, ἀλλὰ κἀπ᾽ ἐκείνᾳ

Μοῖραι μακραίωνες ἔσχον, ὦ παῖ.

Τειρεσίας

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν,

δύ᾽ ἐξ ἑνὸς βλέποντε· τοῖς τυφλοῖσι γὰρ
970

αὕτη κέλευθος ἐκ προηγητοῦ πέλει.

Κρέων

τί δ᾽ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον;

Τειρεσίας

ἐγὼ διδάξω· καὶ σὺ τῷ μάντει πιθοῦ.

Κρέων

οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας

τοιγὰρ δι᾽ ὀρθῆς τήνδ᾽ ἐναυκλήρεις πόλιν.
975

Κρέων

ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.

Τειρεσίας

φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης.

Κρέων

τί δ᾽ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα.

Τειρεσίας

γνώσει, τέχνης σημεῖα τῆς ἐμῆς κλύων.

εἰς γὰρ παλαιὸν θᾶκον ὀρνιθοσκόπον
980

ἵζων, ἵν᾿ ἦν μοι παντὸς οἰωνοῦ λιμὴν,

ἀγνῶτ᾽ ἀκούω φθόγγον ὀρνίθων, κακῷ

κλάζοντας οἴστρῳ καὶ βεβαρβαρωμένῳ,

καὶ σπῶντας ἐν χηλαῖσιν ἀλλήλους φονὰς

ἔγνων· πτερῶν γὰρ ῥοῖβδος οὐκ ἄσημος ἦν.
985

εὐθὺς δὲ, δείσας, ἐμπύρων ἐγευόμην

βωμοῖσι παμφλέκτοισιν· ἐκ δὲ θυμάτων

Ἥφαιστος οὐκ ἔλαμπεν, ἀλλ᾽ ἐπὶ σποδῷ

μυδῶσα κηκὶς μηρίων ἐτήκετο,

κἄτυφε, κἀνέπτυε, καὶ μετάρσιοι
990

χολαὶ διεσπείροντο, καὶ καταῤῥυεῖς

μηροὶ καλυπτῆς ἐξέκειντο πιμελῆς.

τοιαῦτα παιδὸς τοῦδ᾽ ἐμάνθανον πάρα,

φθίνοντ᾽ ἀσήμων ὀργίων μαντεύματα·

ἐμοὶ γὰρ οὗτος ἡγεμὼν, ἄλλοις δ᾽ ἐγώ.
995

καὶ ταῦτα τῆς σῆς ἐκ φρενὸς νοσεῖ πόλις·

βωμοὶ γὰρ ἡμῖν, ἐσχάραι τε παντελεῖς,

πλήρεις ὑπ᾽ οἰωνῶν τε καὶ κυνῶν βορᾶς

τοῦ δυσμόρου πεπτῶτος Οἰδίπου γόνου·

κᾆτ' οὐ δέχονται θυστάδας λιτὰς ἔτι
1000

θεοὶ παρ᾽ ἡμῶν, οὐδὲ μηρίων φλόγα,

οὐδ᾽ ὄρνις εὐσήμους ἀποῤῥοιβδεῖ βοὰς,

ἀνδροφθόρου βεβρῶτες αἵματος λίπος.

ταῦτ᾽ οὖν, τέκνον, φρόνησον! ἀνθρώποισι γὰρ

τοῖς πᾶσι κοινόν ἐστι τοὐξαμαρτάνειν·
1005

ἐπὴν δ᾽ ἁμάρτῃ, κεῖνος οὐκ ἔτ᾽ ἔστ᾽ ἀνὴρ

ἄβουλος οὐδ᾽ ἄνολβος, ὅστις, ἐς κακὸν

πεσὼν, ἀκεῖται, μηδ᾽ ἀκίνητος πέλει.

αὐθαδία τοι σκαιότητ᾽ ὀφλισκάνει.

ἀλλ᾽ εἶκε τῷ θανόντι, μηδ᾽ ὀλωλότα
1010

κέντει· τίς ἀλκὴ τὸν θανόντ᾽ ἐπικτανεῖν;

εὖ σοι φρονήσας εὖ λέγω· τὸ μανθάνειν

ἥδιστον εὖ λέγοντος, εἰ κέρδος φέρει.

Κρέων

ὦ πρέσβυ, πάντες, ὥστε τοξόται σκοποῦ,

τοξεύετ᾽ ἀνδρὸς τοῦδε, κοὐδὲ μαντικῆς
1015

ἄπρακτος ὑμῖν εἰμὶ, τῶν γένους ὕπο

ἐξημπόλημαι κἀκπεφόρτισμαι πάλαι.

κερδαίνετ᾽, ἐμπολᾶτε τὸν πρὸς Σάρδεων

ἤλεκτρον, εἰ βούλεσθε, καὶ τὸν Ἰνδικὸν

χρυσόν· τάφῳ δ᾽ ἐκεῖνον οὐχὶ κρύψετε,
1020

οὐδ᾽, εἰ θέλουσ᾽ οἱ Ζηνὸς αἰετοὶ βορὰν

φέρειν νιν ἁρπάζοντες ἐς Διὸς θρόνους·

οὐδ᾽ ὣς, μίασμα τοῦτο μὴ τρέσας, ἐγὼ

θάπτειν παρήσω κεῖνον· εὖ γὰρ οἷδ᾽, ὅτι

θεοὺς μιαίνειν οὔ τις ἀνθρώπων σθένει.
1025

πίπτουσι δ᾽, ὦ γεραιὲ Τειρεσία, βροτῶν

χ’ οἱ πολλὰ δεινοὶ πτώματ᾽ αἰσχρ᾽, ὅταν λόγους

αἰσχροὺς καλῶς λέγωσι τοῦ κέρδους χάριν.

Τειρεσίας

φεῦ!

ἆρ᾽ οἶδεν ἀνθρώπων τις, ἆρα φράζεται, ...
1030

Κρέων

τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

Τειρεσίας

ὅσῳ κράτιστον κτημάτων ἡ ᾿ὐβουλία;

Κρέων

ὅσῳπερ, οἶμαι, μὴ φρονεῖν, πλείστη βλάβη.

Τειρεσίας

ταύτης σὺ μέν τοι τῆς νόσου πλήρης ἔφυς.

Κρέων

οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.
1035

Τειρεσίας

καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

Κρέων

τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.

Τειρεσίας

τὸ δ᾽ ἐκ τυράννων αἰσχροκέρδειαν φιλεῖ.

Κρέων

ἆρ᾽ οἶσθα ταγοὺς ὄντας, ἃ ᾽ν λέγῃς, λέγων;

Τειρεσίας

οἶδ᾽· ἐξ ἐμοῦ γὰρ τήνδ᾽ ἔχεις σώσας πόλιν.
1040

Κρέων

σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

Τειρεσίας

ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι.

Κρέων

κίνει, μόνον δὲ μὴ ᾽πὶ κέρδεσιν λέγων. ...

Τειρεσίας

οὕτω γὰρ ἤδη καὶ δοκῶ, τὸ σὸν μέρος;

Κρέων

ὡς μὴ ᾿μπολήσων ἴσθι τὴν ἐμὴν φρένα.
1045

Τειρεσίας

Greek (Lewis Campbell, 1879) (OCR draft) Experimental (Greek (Lewis Campbell, 1879)) — 929 focus

ἔτι τῶν αὐτῶν ἀνέμων αὑταὶ

ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν.
930

Κρέων

τοιγὰρ τούτων τοῖσιν ἄγουσιν

κλαύμαθ᾽ ὑπάρξει βραδυτῆτος ὕπερ.

Ἀντιγόνη

οἴμοι, θανάτου τοῦτ᾽ ἐγγυτάτω

τοὔπος ἀφῖκται.

†Κρέων

θαρσεῖν οὐδὲν παραμυθοῦμαι
935

μὴ οὐ τάδε ταύτῃ κατακυροῦσθαι.

Ἀντιγόνη

ὦ γῆς Θήβης ἄστυ πατρῷον

καὶ θεοὶ προγενεῖς,

ἄγομαι δὴ κοὐκέτι μέλλω.

λεύσσετε, Θήβης οἱ κοιρανίδαι,
940

τὴν *βασιλειδᾶν μούνην λοιπήν,

οἷα πρὸς οἵων ἀνδρῶν πάσχω,

τὴν εὐσεβίαν σεβίσασα.

Χορός
α 60r

ἔτλα καὶ Δανάας οὐράνιον φῶς

ἀλλάξαι δέμας ἐν χαλκοδέτοις αὐλαῖς·
945

κρυπτομένα δ᾽ ἐν τυμβήρει θαλάμῳ κατεζεύχθη

καίτοι καὶ γενεᾷ τίμιος, ὦ παῖ παῖ,

καὶ Ζηνὸς ταμιεύεσκε γονὰς χρυσορύτους.
950

ἀλλ᾽ ἁ μοιριδία τις δύνασις δεινά·

οὔτ᾽ ἄν νιν ὄλβος οὔτ᾽ Ἄρης, οὐ πύργος, οὐχ ἁλίκτυποι

κελαιναὶ νᾶες ἐκφύγοιεν.

ἀντ. α΄.

ζεύχθη δ' *ὀξύχολος παῖς ὁ Δρύαντος,
955

Ἠδωνῶν βασιλεύς, κερτομίοις ὀργαῖς

ἐκ Διονύσου πετρώδει κατάφαρκτος ἐν δεσμῷ.

οὕτω τᾶς μανίας δεινὸν ἀποστάζει

ἀνθηρόν τε μένος, κεῖνος ἐπέγνω μανίαις
960

ψαύων τὸν θεὸν ἐν κερτομίοις γλώσσαις.

παύεσκε μὲν γὰρ ἐνθέους γυναῖκας εὔιόν τε πῦρ,

φιλαύλους τ᾿ ἠρέθιζε Μούσας.
965
β

παρὰ δὲ Κυανεᾶν *σπιλάδων διδύμας ἁλὸς

ἀκταὶ Βοσπόριαι ἰδ᾽ ὁ Θρῃκῶν – u -

Σαλμυδησός, ἵν᾿ ἀγχίπτολις Ἄρης
970

δισσοῖσι Φινεΐδαις

εἶδεν ἀρατὸν ἕλκος

τυφλωθὲν ἐξ ἀγρίας δάμαρτος

ἀλαὸν ἀλαστόροισιν ὀμμάτων κύκλοις

ἀραχθέντων ὑφ᾽ αἱματηραῖς
975

χείρεσσι καὶ κερκίδων ἀκμαῖσιν.

β

κατὰ δὲ τακόμενοι μέλεοι μελέαν πάθαν

κλαῖον ματρός, ἔχοντες ἀνύμφευτον γονάν·
980

ἁ δὲ σπέρμα μὲν ἀρχαιογόνων x=]

ἄντασ᾽ Ἐρεχθεϊδᾶν,

τηλεπόροις δ᾽ ἐν ἄντροις

τράφη θυέλλαισιν ἐν πατρῴαις

Βορεὰς ἅμιππος ὀρθόποδος ὑπὲρ πάγου
985

θεῶν παῖς· ἀλλὰ κἀπ᾿ ἐκείνᾳ

Μοίραι μακραίωνες ἔσχον, ὦ παῖ.

60v
Τειρεσίας

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν

δύ᾽ ἐξ ἑνὸς βλέποντε· τοῖς τυφλοῖσι γὰρ

αὕτη κέλευθος ἐκ προηγητοῦ πέλει.
990

Κρέων

τί δ᾽ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον;

Τειρεσίας

ἐγὼ διδάξω, καὶ σὺ τῷ μάντει πιθοῦ.

Κρέων

οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας

τοιγὰρ διʼ ὀρθῆς τήνδε ναυκληρεῖς πόλιν.

Κρέων

ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.
995

Τειρεσίας

φρόνει, βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης.

Κρέων

τί δ᾽ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα.

Τειρεσίας

γνώσει, τέχνης σημεῖα τῆς ἐμῆς κλύων.

εἰς γὰρ παλαιὸν θᾶκον ὀρνιθοσκόπον

ἵζων, ἵν᾽ ἦν μοι παντὸς οἰωνοῦ λιμήν,
1000

ἀγνῶτ᾽ ἀκούω φθόγγον ὀρνίθων, κακῷ

κλάζοντας οἴστρῳ καὶ βεβαρβαρωμένῳ·

καὶ σπῶντας ἐν χηλαῖσιν ἀλλήλους φοναῖς

ἔγνων· πτερῶν γὰρ ῥοῖβδος οὐκ ἄσημος ἦν.

εὐθὺς δὲ δείσας ἐμπύρων ἐγευόμην
1005

βωμοῖσι παμφλέκτοισιν· ἐκ δὲ θυμάτων

Ἥφαιστος οὐκ ἔλαμπεν, ἀλλ᾽ ἐπὶ σποδῷ

μυδῶσα κηκὶς μηρίων ἐτήκετο

κἄτυφε κἀνέπτυε, καὶ μετάρσιοι

χολαὶ διεσπείροντο, καὶ καταρρυεῖς
1010

μηροὶ καλυπτῆς ἐξέκειντο πιμελῆς.

τοιαῦτα παιδὸς τοῦδ᾽ ἐμάνθανον πάρα

φθίνοντ᾽ ἀσήμων ὀργίων μαντεύματα.

ἐμοὶ γὰρ οὗτος ἡγεμών, ἄλλοις δ᾽ ἐγώ.

καὶ ταῦτα τῆς σῆς ἐκ φρενὸς νοσεῖ πόλις.
1015

βωμοὶ γὰρ ἡμῖν ἐσχάραι τε παντελεῖς

πλήρεις ὑπ᾽ οἰωνῶν τε καὶ κυνῶν βορᾶς

τοῦ δυσμόρου πεπτῶτος Οἰδίπου γόνου.

κᾆτ᾽ οὐ δέχονται θυστάδας λιτὰς ἔτι

θεοὶ παρ᾽ ἡμῶν οὐδὲ μηρίων φλόγα,
1020

οὐδ᾽ ὄρνις εὐσήμους ἀπορροιβδεῖ βοάς,

ἀνδροφθόρου βεβρῶτες αἵματος λίπος.

ταῦτ᾽ οὖν, τέκνον, φρόνησον. ἀνθρώποισι γὰρ

τοῖς πᾶσι κοινόν ἐστι τοὐξαμαρτάνειν·

ἐπεὶ δ᾽ ἁμάρτῃ, κεῖνος οὐκέτ᾽ ἔστ᾽ ἀνὴρ
1025

ἄβουλος οὐδ᾽ ἄνολβος, ὅστις ἐς κακὸν

πεσὼν ἀκεῖται μηδ' ἀκίνητος πέλει.

αὐθαδία τοι σκαιότητ᾽ ὀφλισκάνει.

ἀλλ᾽ εἶκε τῷ θανόντι, μηδ᾽ ὀλωλότα

κέντει. τίς ἀλκὴ τὸν θανόντ᾽ ἐπικτανεῖν;
1030

εὖ σοι φρονήσας εὖ λέγω· τὸ μανθάνειν δ᾽

ἥδιστον εὖ λέγοντος, εἰ κέρδος λέγοι.

Κρέων

ὦ πρέσβυ, πάντες ὥστε τοξόται σκοποῦ

τοξεύετ᾿ ἀνδρὸς τοῦδε, κοὐδὲ μαντικῆς

61r

ἄπρακτος ὑμῖν εἰμι, τῶν ὑπαὶ γένους
1035

ἐξεμπόλημαι κἀκπεφόρτισμαι πάλαι.

κερδαίνετ', ἐμπολᾶτε τἀπὸ Σάρδεων

ἤλεκτρον, εἰ βούλεσθε, καὶ τὸν Ἰνδικὸν

χρυσόν· τάφῳ δ᾽ ἐκεῖνον οὐχὶ κρύψετε,

οὐδ᾽ εἰ θέλουσ᾽ οἱ Ζηνὸς αἰετοὶ βορὰν
1040

φέρειν νιν ἁρπάζοντες ἐς Διὸς θρόνους,

οὐδ᾽ ὣς μίασμα τοῦτο μὴ τρέσας ἐγὼ

θάπτειν παρήσω κεῖνον· εὖ γὰρ οἶδ᾽ ὅτι

θεοὺς μιαίνειν οὔτις ἀνθρώπων σθένει.

πίπτουσι δ᾽, ὦ γεραιὲ Τειρεσία, βροτῶν
1045

χοἰ πολλὰ δεινοὶ πτώματ' αἴσχρ᾽, ὅταν λόγους

αἰσχροὺς καλῶς λέγωσι τοῦ κέρδους χάριν.

Τειρεσίας

φεῦ·

ἆρ᾽ οἶδεν ἀνθρώπων τις, ἆρα φράζεται,

Κρέων

τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

Τειρεσίας

ὅσῳ κράτιστον κτημάτων εὐβουλία;
1050

Κρέων

ὅσῳπερ, οἶμαι, μὴ φρονεῖν πλείστη βλάβη.

Τειρεσίας

ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς.

Κρέων

οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.

Τειρεσίας

καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

Κρέων

τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.
1055

Τειρεσίας

τὸ δ᾽ ἐκ τυράννων αἰσχροκέρδειαν φιλεῖ.

Κρέων

ἆρ᾽ οἶσθα ταγοὺς ὄντας ἂν λέγῃς λέγων;

Τειρεσίας

οἶδ᾽· ἐξ ἐμοῦ γὰρ τήνδ᾽ ἔχεις σώσας πόλιν.

Κρέων

σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

Τειρεσίας

ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι.
1060

Κρέων

κίνει, μόνον δὲ μὴ ἐπὶ κέρδεσιν λέγων.

Τειρεσίας

οὕτω γὰρ ἤδη καὶ δοκῶ τὸ σὸν μέρος;

Κρέων

ὡς μὴ ᾿μπολήσων ἴσθι τὴν ἐμὴν φρένα.

Τειρεσίας

Greek (A. Colonna, 1978) (OCR draft) Experimental (Greek (A. Colonna, 1978)) — 929 focus

ἔτι τῶν αὐτῶν ἀνέμων αὐταὶ

ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν.
930

Κρέων

τοιγὰρ τούτων τοῖσιν ἄγουσιν

κλαύμαθ᾽ ὑπάρξει βραδυτῆτος ὕπερ.

Ἀντιγόνη

οἴμοι, θανάτου τοῦτ᾽ ἐγγυτάτω

τοὔπος ἀφῖκται.

Κρέων

θαρσεῖν οὐδὲν παραμυθοῦμαι
935

μὴ οὐ τάδε ταύτῃ κατακυροῦσθαι.

Ἀντιγόνη

ὦ γῆς Θήβης ἄστυ πατρῷον

καὶ θεοὶ προγενεῖς,

ἄγομαι δὴ ᾽γὼ κοὐκέτι μέλλω.

λεύσσετε, Θήβης οἱ κοιρανίδαι,
940

τὴν βασιλειδᾶν μούνην λοιπήν,

οἷα πρὸς οἵων ἀνδρῶν πάσχω,

τὴν εὐσεβίαν σεβίσασα.

Χορός
1

ἔτλα καὶ Δανάας οὐράνιον φῶς

ἀλλάξαι δέμας ἐν χαλκοδέτοις αὐλαῖς·
945

κρυπτομένα δ᾽ ἐν

τυμβήρει θαλάμῳ κατεζεύχθη·

καίτοι καὶ γενεᾷ τίμιος, ὦ παῖ, παῖ,

καὶ Ζηνὸς ταμιεύεσκε γονὰς χρυσορύτους.
950

ἀλλ᾽ ἁ μοιριδία τις δύνασις δεινά·

οὔτ' ἄν νιν ὄλβος οὔτ᾽ Ἄρης,

οὐ πύργος, οὐχ ἁλίκτυποι

κελαιναὶ νᾶες ἐκφύγοιεν.

1

ζεύχθη δ᾽ ὀξύχολος παῖς ὁ Δρύαντος,
955

Ἠδωνῶν βασιλεύς, κερτομίοις ὀργαῖς,

ἐκ Διονύσου

πετρώδει κατάφαρκτος ἐν δεσμῷ.

οὕτω τᾶς μανίας δεινὸν ἀποστάζει

ἀνθηρόν τε μένος. κεῖνος ἐπέγνω μανίαις
960

ψαύων τὸν θεὸν ἐν κερτομίοις γλώσσαις.

παύεσκε μὲν γὰρ ἐνθέους

γυναῖκας εὔιόν τε πῦρ,

φιλαύλους τ᾽ ἠρέθιζε Μούσας.
965
2

παρὰ δὲ Κυανέων πελάγει διδύμας ἁλὸς

ἀκταὶ Βοσπόριαι ἰδ’ ὁ Θρῃκῶν ἄξενος

Σαλμυδησσός, ἵν᾽ ἀγχίπολις Ἄρης
970

δισσοῖσι Φινείδαις

εἶδεν ἀρατὸν ἕλκος

τυφλωθὲν ἐξ ἀγρίας δάμαρτος

ἀλαὸν ἀλαστόροισιν ὀμμάτων κύκλοις,

ἀραχθέντων, ὑφ᾽ αἱματηραῖς
975

χείρεσσι καὶ κερκίδων ἀκμαῖσιν.

2

κατὰ δὲ τακόμενοι μέλεοι μελέαν πάθαν

κλαῖον, ματρὸς ἔχοντες ἀνύμφευτον γονάν·
980

ἁ δὲ σπέρμα μὲν ἀρχαιογόνων

ἄντασ᾽ Ἐρεχθειδᾶν,

τηλεπόροις δ᾽ ἐν ἄντροις

τράφη θυέλλῃσιν ἐν πατρῴαις

Βορεὰς ἅμιππος ὀρθόποδος ὑπὲρ πάγου
985

θεῶν παῖς· ἀλλὰ κἀπ᾽ ἐκείνᾳ

Μοῖραι μακραίωνες ἔσχον, ὦ παῖ.

Τειρεσίας

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν

δύ᾽ ἐξ ἑνὸς βλέποντε· τοῖς τυφλοῖσι γὰρ

αὕτη κέλευθος ἐκ προηγητοῦ πέλει.
990

Κρέων

τί δ᾽ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον;

Τειρεσίας

ἐγὼ διδάξω, καὶ σὺ τῷ μάντει πιθοῦ.

Κρέων

οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας

τοιγὰρ δι’ ὀρθῆς τήνδε ναυκληρεῖς πόλιν.

Κρέων

ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.
995

Τειρεσίας

φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης.

Κρέων

τί δ᾽ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα.

Τειρεσίας

γνώσῃ, τέχνης σημεῖα τῆς ἐμῆς κλύων.

εἰς γὰρ παλαιὸν θᾶκον ὀρνιθοσκόπον

ἵζων, ἵν' ἦν μοι παντὸς οἰωνοῦ λιμήν,
1000

ἀγνῶτ᾽ ἀκούω φθόγγον ὀρνίθων, κακῷ

κλάζοντας οἴστρῳ καὶ βεβαρβαρωμένῳ·

καὶ σπῶντας ἐν χηλαῖσιν ἀλλήλους φοναῖς

ἔγνων· πτερῶν γὰρ ῥοῖβδος οὐκ ἄσημος ἦν.

εὐθὺς δὲ δείσας ἐμπύρων ἐγευόμην
1005

βωμοῖσι παμφλέκτοισιν· ἐκ δὲ θυμάτων

Ἥφαιστος οὐκ ἔλαμπεν, ἀλλ᾽ ἐπὶ σποδῷ

μυδῶσα κηκὶς μηρίων ἐτήκετο

κἄτυφε κἀνέπτυε, καὶ μετάρσιοι

χολαὶ διεσπείροντο, καὶ καταρρυεῖς
1010

μηροὶ καλυπτῆς ἐξέκειντο πιμελῆς.

τοιαῦτα παιδὸς τοῦδ᾽ ἐμάνθανον πάρα,

φθίνοντ᾽ ἀσήμων ὀργίων μαντεύματα·

ἐμοὶ γὰρ οὗτος ἡγεμών, ἄλλοις δ᾽ ἐγώ.

καὶ ταῦτα τῆς σῆς ἐκ φρενὸς νοσεῖ πόλις·
1015

βωμοὶ γὰρ ἡμῖν ἐσχάραι τε παντελεῖς

πλήρεις ὑπ᾽ οἰωνῶν τε καὶ κυνῶν βορᾶς

τοῦ δυσμόρου πεπτῶτος Οἰδίπου γόνου.

κᾆτ᾽ οὐ δέχονται θυστάδας λιτὰς ἔτι

θεοὶ παρ᾽ ἡμῶν οὐδὲ μηρίων φλόγα,
1020

οὐδ᾽ ὄρνις εὐσήμους ἀπορροιβδεῖ βοάς,

ἀνδροφθόρου βεβρῶτες αἵματος λίπος.

ταῦτ᾽ οὖν, τέκνον, φρόνησον. ἀνθρώποισι γὰρ

τοῖς πᾶσι κοινόν ἐστι τοὐξαμαρτάνειν·

ἐπεὶ δ᾽ ἁμάρτῃ, κεῖνος οὐκέτ᾽ ἔστ᾽ ἀνὴρ
1025

ἄβουλος οὐδ᾽ ἄνολβος, ὅστις ἐς κακὸν

πεσὼν ἀκεῖται μηδ᾽ ἀκίνητος πέλει·

αὐθαδία τοι σκαιότητ᾽ ὀφλισκάνει.

ἀλλ’ εἶκε τῷ θανόντι, μηδ᾽ ὀλωλότα

κέντει· τίς ἀλκὴ τὸν θανόντ᾽ ἐπικτανεῖν ;
1030

εὖ σοι φρονήσας εὖ λέγω τὸ μανθάνειν δ᾽

ἥδιστον εὖ λέγοντος, εἰ κέρδος λέγοι.

Κρέων

ὦ πρέσβυ, πάντες ὥστε τοξόται σκοποῦ

τοξεύετ᾽ ἀνδρὸς τοῦδε, κοὐδὲ μαντικῆς

ἄπρακτος ὑμῖν εἰμι, τῶν δ᾽ ὑπαὶ γένους
1035

ἐξημπόλημαι κἀμπεφόρτισμαι πάλαι.

κερδαίνετ᾽, ἐμπολᾶτε τὸν πρὸς Σάρδεων

ἤλεκτρον, εἰ βούλεσθε, καὶ τὸν Ἰνδικὸν

χρυσόν· τάφῳ δ᾽ ἐκεῖνον οὐχὶ κρύψετε·

οὐδ᾽ εἰ θέλουσ᾽ οἱ Ζηνὸς αἰετοὶ βορὰν
1040

φέρειν νιν ἁρπάζοντες ἐς Διὸς θρόνους,

οὐδ᾽ ὣς μίασμα τοῦτο μὴ τρέσας ἐγὼ

θάπτειν παρήσω κεῖνον· εὖ γὰρ οἶδ᾽ ὅτι

θεοὺς μιαίνειν οὔτις ἀνθρώπων σθένει.

πίπτουσι δ᾽, ὦ γεραιὲ Τειρεσία, βροτῶν
1045

χοἰ πολλὰ δεινοὶ πτώματ᾽ αἴσχρ᾽, ὅταν λόγους

αἰσχροὺς καλῶς λέγωσι τοῦ κέρδους χάριν.

Τειρεσίας

φεῦ·

ἆρ᾽ οἶδεν ἀνθρώπων τις. ἆρα φράζεται

Κρέων

τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

Τειρεσίας

ὅσῳ κράτιστον κτημάτων εὐβουλία;
1050

Κρέων

ὅσῳπερ, οἶμαι, μὴ φρονεῖν πλείστη βλάβη.

Τειρεσίας

ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς.

Κρέων

οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.

Τειρεσίας

καὶ μὴν λέγεις, ψευδῇ με θεσπίζειν λέγων.

Κρέων

τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.
1055

Τειρεσίας

τὸ δ᾽ ἐκ τυράννων αἰσχροκέρδειαν φιλεῖ.

Κρέων

ἆρ᾽ οἶσθα ταγοὺς ὄντας ἃν λέγῃς λέγων;

Τειρεσίας

οἶδ᾽· ἐξ ἐμοῦ γὰρ τήνδ᾽ ἔχεις σώσας πόλιν.

Κρέων

σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

Τειρεσίας

ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι.
1060

Κρέων

κίνει, μόνον δὲ μὴ ᾿πὶ κέρδεσιν λέγων.

Τειρεσίας

οὕτω γὰρ ἤδη καὶ δοκῶ τὸ σὸν μέρος.

Κρέων

ὡς μὴ ᾿μπολήσων ἴσθι τὴν ἐμὴν φρένα.

Τειρεσίας

Greek (A. Dain, 1955) (OCR draft) Experimental (Greek (A. Dain, 1955)) — 929 focus

ἔτι τῶν αὐτῶν ἀνέμων αὐταὶ

ψυχῆς ῥιπαὶ τήνδε γ’ ἔχουσιν.
930

Κρέων

τοιγὰρ τούτων τοῖσιν ἄγουσιν

κλαύμαθ’ ὑπάρξει βραδυτῆτος ὕπερ.

Ἀντιγόνη

οἴμοι, θανάτου τοῦτ’ ἐγγυτάτω

τοὔπος ἀφῖκται.

Κρέων

θαρσεῖν οὐδὲν παραμυθοῦμαι
935

μὴ οὐ τάδε ταύτῃ κατακυροῦσθαι.

Ἀντιγόνη

ὦ γῆς Θήβης ἄστυ πατρῷον

καὶ θεοὶ προγενεῖς,

ἄγομαι δὴ ’γὼ κοὐκέτι μέλλω.

λεύσσετε, Θήβης οἱ κοιρανίδαι,
940

τὴν βασιλειδῶν μούνην λοιπήν,

οἷα πρὸς οἵων ἀνδρῶν πάσχω,

τὴν εὐσεβίαν σεβίσασα.

Χορός
1

ἔτλα καὶ Δανάας οὐράνιον φῶς

ἀλλάξαι δέμας ἐν χαλκοδέτοις αὐλαῖς·
945

κρυπτομένα δ’ ἐν

τυμβήρει θαλάμῳ κατεζεύχθη·

καίτοι καὶ γενεᾷ τίμιος, ὦ παῖ, παῖ,

καὶ Ζηνὸς ταμιεύεσκε γονὰς χρυσορύτους.
950

ἀλλ’ ἁ μοιριδία τις δύνασις δεινά·

οὔτ’ ἄν νιν ὄλβος οὔτ’ Ἄρης,

οὐ πύργος, οὐχ ἁλίκτυποι

κελαιναὶ νᾶες ἐκφύγοιεν.

1

ζεύχθη δ’ ὀξύχολος παῖς ὁ Δρύαντος,
955

Ἠδωνῶν βασιλεύς, κερτομίοις ὀργαῖς,

ἐκ Διονύσου

πετρώδει κατάφαρκτος ἐν δεσμῷ.

οὕτω τᾶς μανίας δεινὸν ἀποστάζει

ἀνθηρόν τε μένος. κεῖνος ἐπέγνω μανίαις
960

ψαύων τὸν θεὸν ἐν κερτομίοις γλώσσαις.

παύεσκε μὲν γὰρ ἐνθέους

γυναῖκας εὔιόν τε πῦρ,

φιλαύλους τ’ ἠρέθιζε Μούσας.
965
2

παρὰ δὲ Κυανέων πελάγει διδύμας ἁλὸς

ἀκταὶ Βοσπόριαι ἰδ’ ὁ Θρῃκῶν ἠιὼν

Σαλμυδησσός, ἵν’ ἀγχίπολις Ἄρης
970

δισσοῖσι Φινείδαις

εἶδεν ἀρατὸν ἕλκος

τυφλωθὲν ἐξ ἀγρίας δάμαρτος

ἀλαὸν ἀλαστόροισιν ὀμμάτων κύκλοις

ἄτερθ’ ἐγχέων, ὑφ’ αἱματηραῖς
975

χείρεσσι καὶ κερκίδων ἀκμαῖσιν.

2

κατὰ δὲ τακόμενοι μέλεοι μελέαν πάθαν

κλαῖον, ματρὸς ἔχοντες ἀνύμφευτον γονάν·
980

ἁ δὲ σπέρμα μὲν ἀρχαιογόνων

ἄντασ’ Ἐρεχθειδᾶν,

τηλεπόροις δ’ ἐν ἄντροις

τράφη θυέλλῃσιν ἐν πατρῴαις

Βορεὰς ἅμιππος ὀρθόποδος ὑπὲρ πάγου
985

θεῶν παῖς· ἀλλὰ κἀπ’ ἐκείνᾳ

Μοῖραι μακραίωνες ἔσχον, ὦ παῖ.

Τειρεσίας

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν

δύ’ ἐξ ἑνὸς βλέποντε· τοῖς τυφλοῖσι γὰρ

αὕτη κέλευθος ἐκ προηγητοῦ πέλει.
990

Κρέων

τί δ’ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον;

Τειρεσίας

ἐγὼ διδάξω, καὶ σὺ τῷ μάντει πιθοῦ.

Κρέων

οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας

τοιγὰρ δι' ὀρθῆς τήνδ’ ἐναυκλήρεις πόλιν.

Κρέων

ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.
995

Τειρεσίας

φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης.

Κρέων

τί δ’ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα.

Τειρεσίας

γνώσῃ, τέχνης σημεῖα τῆς ἐμῆς κλύων.

εἰς γὰρ παλαιὸν θᾶκον ὀρνιθοσκόπον

ἵζων, ἵν’ ἦν μοι παντὸς οἰωνοῦ λιμήν,
1000

ἀγνῶτ’ ἀκούω φθόγγον ὀρνίθων, κακῷ

κλάζοντας οἴστρῳ καὶ βεβαρβαρωμένῳ·

καὶ σπῶντας ἐν χηλαῖσιν ἀλλήλους φοναῖς

ἔγνων· πτερῶν γὰρ ῥοῖβδος οὐκ ἄσημος ἦν.

εὐθὺς δὲ δείσας ἐμπύρων ἐγευόμην
1005

βωμοῖσι παμφλέκτοισιν· ἐκ δὲ θυμάτων

Ἥφαιστος οὐκ ἔλαμπεν, ἀλλ’ ἐπὶ σποδῷ

μυδῶσα κηκὶς μηρίων ἐτήκετο

κἄτυφε κἀνέπτυε, καὶ μετάρσιοι

χολαὶ διεσπείροντο, καὶ καταρρυεῖς
1010

μηροὶ καλυπτῆς ἐξέκειντο πιμελῆς.

τοιαῦτα παιδὸς τοῦδ’ ἐμάνθανον πάρα,

φθίνοντ’ ἀσήμων ὀργίων μαντεύματα·

ἐμοὶ γὰρ οὗτος ἡγεμών, ἄλλοις δ’ ἐγώ.

καὶ ταῦτα τῆς σῆς ἐκ φρενὸς νοσεῖ πόλις·
1015

βωμοὶ γὰρ ἡμῖν ἐσχάραι τε παντελεῖς

πλήρεις ὑπ’ οἰωνῶν τε καὶ κυνῶν βορᾶς

τοῦ δυσμόρου πεπτῶτος Οἰδίπου γόνου.

κᾆτ’ οὐ δέχονται θυστάδας λιτὰς ἔτι

θεοὶ παρ’ ἡμῶν οὐδὲ μηρίων φλόγα,
1020

οὐδ’ ὄρνις εὐσήμους ἀπορροιβδεῖ βοάς,

ἀνδροφθόρου βεβρῶτες αἵματος λίπος.

ταῦτ’ οὖν, τέκνον, φρόνησον. ἀνθρώποισι γὰρ

τοῖς πᾶσι κοινόν ἐστι τοὐξαμαρτάνειν·

ἐπεὶ δ’ ἁμάρτῃ, κεῖνος οὐκέτ’ ἔστ’ ἀνὴρ
1025

ἄβουλος οὐδ’ ἄνολβος, ὅστις ἐς κακὸν

πεσὼν ἀκῆται μηδ’ ἀκίνητος πέλῃ·

αὐθαδία τοι σκαιότητ’ ὀφλισκάνει.

ἀλλ’ εἶκε τῷ θανόντι, μηδ’ ὀλωλότα

κέντει· τίς ἀλκὴ τὸν θανόντ’ ἐπικτανεῖν;
1030

εὖ σοι φρονήσας εὖ λέγω· τὸ μανθάνειν δ’

ἥδιστον εὖ λέγοντος, εἰ κέρδος λέγοι.

Κρέων

ὦ πρέσβυ, πάντες ὥστε τοξόται σκοποῦ

τοξεύετ’ ἀνδρὸς τοῦδε, κοὐδὲ μαντικῆς

ἄπρακτος ὑμῖν εἰμι, τῶν δ’ ὑπαὶ γένους
1035

ἐξημπόλημαι κἀμπεφόρτισμαι πάλαι.

κερδαίνετ’, ἐμπολᾶτε τὸν πρὸς Σάρδεων

ἤλεκτρον, εἰ βούλεσθε, καὶ τὸν Ἰνδικὸν

χρυσόν· τάφῳ δ’ ἐκεῖνον οὐχὶ κρύψετε·

οὐδ’ εἰ θέλουσ’ οἱ Ζηνὸς αἰετοὶ βορὰν
1040

φέρειν νιν ἁρπάζοντες ἐς Διὸς θρόνους,

οὐδ’ ὣς μίασμα τοῦτο μὴ τρέσας, ἐγὼ

θάπτειν παρήσω κεῖνον· εὖ γὰρ οἶδ’ ὅτι

θεοὺς μιαίνειν οὔτις ἀνθρώπων σθένει.

πίπτουσι δ’, ὦ γεραιὲ Τειρεσία, βροτῶν
1045

χοἰ πολλὰ δεινοὶ πτώματ’ αἴσχρ’, ὅταν λόγους

αἰσχροὺς καλῶς λέγωσι τοῦ κέρδους χάριν.

Τειρεσίας

φεῦ·

ἆρ᾽ οἶδεν ἀνθρώπων τις, ἆρα φράζεται —

Κρέων

τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

Τειρεσίας

ὅσῳ κράτιστον κτημάτων εὐβουλία;
1050

Κρέων

ὅσῳπερ, οἶμαι, μὴ φρονεῖν πλείστη βλάβη.

Τειρεσίας

ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς.

Κρέων

οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.

Τειρεσίας

καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

Κρέων

τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.
1055

Τειρεσίας

τὸ δ’ ἐκ τυράννων αἰσχροκερδείαν φιλεῖ.

Κρέων

ἆρ’ οἶσθα ταγοὺς ὄντας ἃν λέγῃς λέγων;

Τειρεσίας

οἶδ’· ἐξ ἐμοῦ γὰρ τήνδ’ ἔχεις σώσας πόλιν.

Κρέων

σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

Τειρεσίας

ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι.
1060

Κρέων

κίνει, μόνον δὲ μὴ ’πὶ κέρδεσιν λέγων.

Τειρεσίας

οὕτω γὰρ ἤδη καὶ δοκῶ τὸ σὸν μέρος.

Κρέων

ὡς μὴ ’μπολήσων ἴσθι τὴν ἐμὴν φρένα.

Τειρεσίας

Greek (R. D. Dawe, 1979) (OCR draft) Experimental (Greek (R. D. Dawe, 1979)) — 929 focus

ἔτι τῶν αὐτῶν ἀνέμων αὑταὶ

ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν.
930

Κρέων

τοιγὰρ τούτων τοῖσιν ἄγουσιν

κλαύμαθ' ὑπάρξει βραδυτῆτος ὕπερ.

Ἀντιγόνη

οἴμοι, θανάτου τοῦτ᾽ ἐγγυτάτω

τοὖπος ἀφῖκται.

Κρέων

θαρσεῖν οὐδὲν παραμυθοῦμαι
935

μὴ οὐ τάδε ταύτηι κατακυροῦσθαι.

Ἀντιγόνη

ὦ γῆς Θήβης ἄστυ πατρῶιον

καὶ θεοὶ προγενεῖς,

ἄγομαι δὴ ᾽γὼ κοὐκέτι μέλλω.

λεύσσετε, Θήβης οἱ κοιρανίδαι,
940

τὴν βασιλειδῶν μούνην λοιπήν,

οἷα πρὸς οἵων ἀνδρῶν πάσχω

τὴν εὐσεβίαν σεβίσασα.

1

Χορός

ἔτλα καὶ Δανάας οὐράνιον φῶς

ἀλλάξαι δέμας ἐν χαλκοδέτοις
945

αὐλαῖς· κρυπτομένα δ᾽ ἐν

τυμβήρει θαλάμωι κατεζεύχθη.

καίτοι καὶ γενεᾶι τίμιος, ὦ παῖ, παῖ,

καὶ Ζηνὸς ταμιεύεσκε γονὰς χρυσορύτους.
950

ἀλλ᾽ ἁ μοιριδία τις δύνασις δεινά·

οὔτ᾽ ἄν νιν ὄλβος οὔτ᾽ Ἄρης,

οὐ πύργος, οὐχ ἁλίκτυποι

κελαιναὶ νᾶες ἐκφύγοιεν.

1

ζεύχθη δ᾽ ὀξύχολος παῖς ὁ Δρύαντος,
955

Ἠδωνῶν βασιλεύς, κερτομίοις

ὀργαῖς, ἐκ Διονύσου

πετρώδει κατάφαρκτος ἐν δεσμῶι.

οὕτω τᾶς μανίας δεινὸν ἀποστάζει

ἀνθηρόν τε μένος. κεῖνος ἐπέγνω μανίαις
960

ψαύων τὸν θεὸν ἐν κερτομίοις γλώσσαις.

παύεσκε μὲν γὰρ ἐνθέους

γυναῖκας εὔιόν τε πῦρ,

φιλαύλους τ᾽ ἠρέθιζε Μούσας.
965

2

παρὰ δὲ κυανέων †πελαγέων πετρῶν† διδύμας

ἁλὸς

ἀκταὶ Βοσπόριαι, †ἦδ᾽ ὁ Θρηικῶν †

Σαλμυδησσός, ἵν᾽ ἀγχίπολις Ἄρης
970

δισσοῖσι Φινείδαις

εἶδεν ἀρατὸν ἕλκος

τυφλωθὲν ἐξ ἀγρίας δάμαρτος,

ἀλαὸν ἀλαστόροισιν ὀμμάτων κύκλοις

†ἀραχθὲν ἐγχέων † ὑφ᾽ αἱματηραῖς
975

χείρεσσι καὶ κερκίδων ἀκμαῖσιν.

2

κατὰ δὲ τακόμενοι μέλεοι μελέαν πάθαν

κλαῖον, ματρὸς ἔχοντες ἀνυμφεύτου γονάν·
980

ἁ δὲ σπέρμα μὲν ἀρχαιογόνων

ἄντασ᾽ Ἐρεχθειδᾶν,

τηλεπόροις δ᾽ ἐν ἄντροις

τράφη θυέλλαισιν ἐν πατρώιαις

Βορεὰς ἅμιππος ὀρθόποδος ὑπὲρ πάγου,
985

θεῶν παῖς ἀλλὰ κἀπ᾽ ἐκείναι

Μοῖραι μακραίωνες ἔσχον, ὦ παῖ.

Τειρεσίας

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδόν,

δύ᾽ ἐξ ἑνὸς βλέποντε. τοῖς τυφλοῖσι γὰρ

αὕτη κέλευθος ἐκ προηγητοῦ πέλει.
990

Κρέων

τί δ᾽ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον;

Τειρεσίας

ἐγὼ διδάξω, καὶ σὺ τῶι μάντει πιθοῦ.

Κρέων

οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας

τοιγὰρ δι᾽ ὀρθῆς τήνδε ναυκληρεῖς πόλιν.

Κρέων

ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.
995

Τειρεσίας

φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης.

Κρέων

τί δ᾽ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα.

Τειρεσίας

γνώσηι, τέχνης σημεῖα τῆς ἐμῆς κλύων·

εἰς γὰρ παλαιὸν θᾶκον ὀρνιθοσκόπον

ἵζων, ἵν᾽ ἦν μοι παντὸς οἰωνοῦ λιμήν,
1000

ἀγνῶτ᾽ ἀκούω φθόγγον ὀρνίθων, κακῶι

κλάζοντας οἴστρωι καὶ βεβαρβαρωμένωι·

καὶ σπῶντας ἐν χηλαῖσιν ἀλλήλους φοναῖς

ἔγνων· πτερῶν γὰρ ῥοῖβδος οὐκ ἄσημος ἦν.

εὐθὺς δὲ δείσας ἐμπύρων ἐγευόμην
1005

βωμοῖσι παμφλέκτοισιν· ἐκ δὲ θυμάτων

Ἥφαιστος οὐκ ἔλαμπεν, ἀλλ᾽ ἐπὶ σποδῶι

μυδῶσα κηκὶς μηρίων ἐτήκετο,

κἄτυφε κἀνέπτυε, καὶ μετάρσιοι

χολαὶ διεσπείροντο, καὶ καταρρυεῖς
1010

μηροὶ καλυπτῆς ἐξέκειντο πιμελῆς.

τοιαῦτα παιδὸς τοῦδ᾽ ἐμάνθανον πάρα·

φθίνοντ᾽ ἀσήμων ὀργίων μαντεύματα

ἐμοὶ γὰρ οὗτος ἡγεμών, ἄλλοις δ᾽ ἐγώ.

καὶ ταῦτα τῆς σῆς ἐκ φρενὸς νοσεῖ πόλις.
1015

βωμοὶ γὰρ ἡμῖν ἐσχάραι τε παντελεῖς

πλήρεις ὑπ᾽ οἰωνῶν τε καὶ κυνῶν βορᾶς

τοῦ δυσμόρου πεπτῶτος Οἰδίπου γόνου.

κἆιτ᾽ οὐ δέχονται θυστάδας λιτὰς ἔτι

θεοὶ παρ᾽ ἡμῶν οὐδὲ μηρίων φλόγα,
1020

οὐδ᾽ ὄρνις εὐσήμους ἀπορροιβδεῖ βοάς

ἀνδροφθόρου βεβρῶτες αἵματος λίπος.

ταῦτ᾽ οὖν, τέκνον, φρόνησον· ἀνθρώποισι γὰρ

τοῖς πᾶσι κοινόν ἐστι τοὐξαμαρτάνειν·

ἐπεὶ δ᾽ ἁμάρτηι, κεῖνος οὐκέτ᾽ ἔστ᾽ ἀνὴρ
1025

ἄβουλος οὐδ᾽ ἄνολβος, ὅστις ἐς κακὸν

πεσὼν ἀκῆται μηδ᾽ ἀκίνητος πέληι.

αὐθαδία τοι σκαιότητ᾽ ὀφλισκάνει.

ἀλλ᾽ εἶκε τῶι θανόντι, μηδ᾽ ὀλωλότα

κέντει· τίς ἀλκὴ τὸν θανόντ᾽ ἐπικτανεῖν;
1030

εὖ τοι φρονήσας εὖ λέγω· τὸ μανθάνειν

δ᾽ ἥδιστον εὖ λέγοντος, εἰ κέρδος λέγοι.

Κρέων

ὦ πρέσβυ, πάντες ὥστε τοξόται σκοποῦ

τοξεύετ᾽ ἀνδρὸς τοῦδε, κοὐδὲ μαντικῆς

ἄπρακτος ὑμῖν εἶμι, τῶν ὑπαὶ γένους
1035

ἐξημπόλημαι κἀμπεφόρτισμαι πάλαι.

κερδαίνετ᾽, ἐμπολᾶτε τἀπὸ Σάρδεων

ἤλεκτρον, εἰ βούλεσθε, καὶ τὸν Ἰνδικὸν

χρυσόν· τάφωι δ᾽ ἐκεῖνον οὐχὶ κρύψετε,

οὐδ᾽ εἰ θέλουσ᾽ οἱ Ζηνὸς αἰετοὶ βορὰν
1040

φέρειν νιν ἁρπάζοντες ἐς Διὸς θρόνους,

οὐδ᾽ ὥς μίασμα τοῦτο μὴ τρέσας ἐγὼ

θάπτειν παρήσω κεῖνον· εὖ γὰρ οἶδ᾽ ὅτι

θεοὺς μιαίνειν οὔτις ἀνθρώπων σθένει.

πίπτουσι δ᾽, ὦ γεραιὲ Τειρεσία, βροτῶν
1045

χοἰ πολλὰ δεινοὶ πτώματ᾽ αἴσχρ᾽, ὅταν λόγους

αἰσχροὺς καλῶς λέγωσι τοῦ κέρδους χάριν.

Τειρεσίας

φεῦ·

ἆρ᾽ οἶδεν ἀνθρώπων τις, ἆρα φράζεται ...

Κρέων

τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

Τειρεσίας

ὅσωι κράτιστον κτημάτων εὐβουλία;
1050

Κρέων

ὅσωιπερ, οἶμαι, μὴ φρονεῖν πλείστη βλάβη.

Τειρεσίας

ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς.

Κρέων

οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.

Τειρεσίας

καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

Κρέων

τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.
1055

Τειρεσίας

τὸ δ᾽ ἐκ τυράννων αἰσχροκέρδειαν φιλεῖ.

Κρέων

ἆρ᾽ οἶσθα ταγοὺς ὄντας ἃν λέγηις λέγων;

Τειρεσίας

οἶδ᾽· ἐξ ἐμοῦ γὰρ τήνδ᾽ ἔχεις σώσας πόλιν.

Κρέων

σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

Τειρεσίας

ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι.
1060

Κρέων

κίνει, μόνον δὲ μὴ ᾽πὶ κέρδεσιν λέγων.

Τειρεσίας

οὕτω γὰρ ἤδη καὶ δοκῶ τὸ σὸν μέρος;

Κρέων

ὡς μὴ ᾿μπολήσων ἴσθι τὴν ἐμὴν φρένα.

Τειρεσίας

Greek (G. Hermann, 1830) (OCR draft) Experimental (Greek (G. Hermann, 1830)) — 929 focus

ἔτι τῶν αὐτῶν ἀνέμων αὑταὶ
920

ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν.

Κρέων

τοιγὰρ τούτων τοῖσιν ἄγουσιν

κλαύμαθ᾽ ὑπάρξει βραδυτῆτος ὕπερ.

Ἀντιγόνη

οἴμοι, θανάτου τοῦτ᾽ ἐγγυτάτω

τοὔπος ἀφῖκται.
925

Κρέων

θαρσεῖν οὐδὲν παραμυθοῦμαι

μὴ οὐ τάδε ταύτῃ κατακυροῦσθαι.

Ἀντιγόνη

ὦ γῆς Θήβης ἄστυ πατρῷον,

καὶ θεοὶ προγενεῖς,

ἄγομαι δή, κοὐκ ἔτι μέλλω.
930

λεύσσετε, Θήβης οἱ κοιρανίδαι,

τὴν βασιλίδα μούνην λοιπήν,

οἷα πρὸς οἵων ἀνδρῶν πάσχω,

τὴν εὐσεβίαν σεβίσασα.

Χορός

1

ἔτλα καὶ Δανάας οὐράνιον φῶς
935

ἀλλάξαι δέμας ἐν χαλκοδέτοις

αὐλαῖς· κρυπτομένα δ᾽ ἐν

τυμβήρει θαλάμῳ κατεζεύχθη.

καίτοι καὶ γενεᾷ τίμιος, ὦ παῖ, παῖ,

καὶ Ζηνὸς ταμιεύεσκε γονὰς χρυσορύτους.
940

ἀλλ᾽ ἁ μοιριδία τις δύνασις δεινά·

οὔτ᾽ ἄν νιν ὄλβος, οὔτ᾽ Ἄρης,

οὐ πύργος, οὐχ ἁλίκτυποι

κελαιναὶ νᾶες ἐκφύγοιεν.

1

ζεύχθη δ᾽ ὀξυχόλως παῖς ὃ Δρύαντος,
945

Ἠδωνῶν βασιλεύς, κερτομίοις

ὀργαῖς, ἐκ Διονύσου

πετρώδει κατάφρακτος ἐν δεσμῷ.

οὕτω τᾶς μανίας δεινὸν ἀποστάζει

ἀνθηρόν τε μένος. κεῖνος ἐπέγνω μανίαις
950

ψαύων τὸν θεὸν ἐν κερτομίοις γλώσσαις.

παύεσκε μὲν γὰρ ἐνθέους

γυναῖκας, εὔϊον τε πῦρ,

φιλαύλους τ᾽ ἠρέθιζε Μούσας.

2

παρὰ δὲ Κυανέων πελαγέων διδύμας ἁλός,
955

ἀκταὶ Βοσπόριαι, ἰδ᾽ ὁ Θρῃκῶν Σαλμυδησσός,

ἵν᾽ ἀγχίπολις Ἄρης

δισσοῖσι Φινείδαις

εἶδεν ἀρατὸν ἕλκος
960

τυφλωθὲν ἐξ ἀγρίας δάμαρτος,

ἀλαὸν ἀλαστόροισιν ὀμμάτων κύκλοις

ἄτερθ᾽ ἐγχέων, ὑφ᾽ αἱματηραῖς

χείρεσσι καὶ κερκίδων ἀκμαῖσιν·

2

κατὰ δὲ τακόμενοι μέλεοι μελέαν πάθαν
965

κλαῖον, ματρὸς ἔχοντες ἀνύμφευτον γονάν · ἃ

δὲ σπέρμα μὲν ἀρχαιογόνων

ἄντασ᾽ Ἐρεχθειδᾶν,

τηλεπόροις δ᾽ ἐν ἄντροις
970

τράφη θυέλλῃσιν ἐν πατρῴαις

Βορεὰς ἅμιππος ὀρθόποδος ὑπὲρ πάγου

θεῶν παῖς· ἀλλὰ κἀπ᾽ ἐκείνᾳ

Μοῖραι μακραίωνες ἔσχον, ὦ παῖ.

Τειρεσίας

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν
975

δύ᾽ ἐξ ἑνὸς βλέποντε. τοῖς τυφλοῖσι γὰρ

αὕτη κέλευθος ἐκ προηγητοῦ πέλει.

Κρέων

τί δ᾽ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον;

Τειρεσίας

ἐγὼ διδάξω· καὶ σὺ τῷ μάντει πιθοῦ.

Κρέων

οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.
980

Τειρεσίας

τοιγὰρ δι᾿ ὀρθῆς τήνδε ναυκληρεῖς πόλιν.

Κρέων

ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.

Τειρεσίας

φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης.

Κρέων

τί δ᾽ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα.

Τειρεσίας

γνώσει, τέχνης σημεῖα τῆς ἐμῆς κλύων.
985

εἰς γὰρ παλαιὸν θᾶκον ὀρνιθοσκόπον

ἵζων, ἵν’ ἦν μοι παντὸς οἰωνοῦ λιμήν,

ἀγνῶτ᾽ ἀκούω φθόγγον ὀρνίθων, κακῷ

κλάζοντας οἴστρῳ καὶ βεβαρβαρωμένῳ·

καὶ σπῶντας ἐν χηλαῖσιν ἀλλήλους φοναῖς
990

ἔγνων· πτερῶν γὰρ ῥοῖβδος οὐκ ἄσημος ἦν.

εὐθὺς δὲ δείσας, ἐμπύρων ἐγευόμην

βωμοῖσι παμφλέκτοισιν· ἐκ δὲ θυμάτων

Ἥφαιστος οὐκ ἔλαμπεν, ἀλλ᾽ ἐπὶ σποδῷ

μυδῶσα κηκὶς μηρίων ἐτήκετο,
995

κἄτυφε, κἀνέπτυε· καὶ μετάρσιοι

χολαὶ διεσπείροντο, καὶ καταῤῥυεῖς

μηροὶ καλυπτῆς ἐξέκειντο πιμελῆς.

τοιαῦτα παιδὸς τοῦδ᾽ ἐμάνθανον πάρα

φθίνοντ᾽ ἀσήμων ὀργίων μαντεύματα.
1000

ἐμοὶ γὰρ οὗτος ἡγεμών, ἄλλοις δ᾽ ἐγώ.

καὶ ταῦτα τῆς σῆς ἐκ φρενὸς νοσεῖ πόλις.

βωμοὶ γὰρ ἦμιν ἐσχάραι τε παντελεῖς

πλήρεις ὑπ᾽ οἰωνῶν τε καὶ κυνῶν βορᾶς

τοῦ δυσμόρου πεπτῶτος Οἰδίπου γόνου.
1005

κᾆτ᾽ οὐ δέχονται θυστάδας λιτὰς ἔτι

θεοὶ παρ᾽ ἡμῶν, οὐδὲ μηρίων φλόγα,

οὐδ᾽ ὄρνις εὐσήμους ἀποῤῥοιβδεῖ βοάς,

ἀνδροφθόρου βεβρῶτες αἵματος λίπος.

ταῦτ᾽ οὖν, τέκνον, φρόνησον. ἀνθρώποισι γὰρ
1010

τοῖς πᾶσι κοινόν ἐστι τοὐξαμαρτάνειν.

ἐπεὶ δ᾽ ἁμάρτῃ, κεῖνος οὐκ ἔτ᾽ ἔστ᾽ ἀνὴρ

ἄβουλος. οὐδ᾽ ἄνολβος, ὅστις ἐς κακὸν

πεσὼν ἀκεῖται, μηδ᾽ ἀκίνητος, πέλει.

αὐθαδία τοι σκαιότητ᾽ ὀφλισκάνει.
1015

ἀλλ᾽ εἶκε τῷ θανόντι, μηδ᾽ ὀλωλότα

κέντει. τίς ἀλκὴ τὸν θανόντ᾽ ἐπικτανεῖν;

εὖ σοι φρονήσας εὖ λέγω· τὸ μανθάνειν δ᾽

ἥδιστον εὖ λέγοντος, εἰ κέρδος λέγοι.

Κρέων

ὦ πρέσβυ, πάντες, ὥστε τοξόται σκοποῦ,
1020

τοξεύετ᾽ ἀνδρὸς τοῦδε, κοὐδὲ μαντικῆς

ἄπρακτος ὗμιν εἰμί, τῶν ὑπαὶ γένους

ἐξημπόλημαι κἀκπεφόρτισμαι πάλαι.

κερδαίνετ᾽, ἐμπολᾶτε τὸν πρὸς Σάρδεων

ἤλεκτρον, εἰ βούλεσθε, καὶ τὸν Ἰνδικὸν
1025

χρυσόν· τάφῳ δ᾽ ἐκεῖνον οὐχὶ κρύψετε,

οὐδ᾽ εἰ θέλουσ᾽ οἱ Ζηνὸς αἰετοὶ βορὰν

φέρειν, νιν ἁρπάζοντες ἐς Διὸς θρόνους,

οὐδ᾽ ὣς μίασμα τοῦτο μὴ τρέσας ἐγὼ

θάπτειν παρήσω κεῖνον. εὖ γὰρ οἶδ᾽ ὅτι
1030

θεοὺς μιαίνειν οὔτις ἀνθρώπων σθένει.

πίπτουσι δ᾽, ὦ γεραιὲ Τειρεσίαν βροτῶν

χοἰ πολλὰ δεινοὶ πτώματ᾽ αἴσχρ᾽, ὅταν λόγους

αἰσχροὺς καλῶς λέγωσι τοῦ κέρδους χάριν.

Τειρεσίας

φεῦ·

ἆρ᾽ οἶδεν ἀνθρώπων τις, ἆρα φράζεται,
1035

Κρέων

τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

Τειρεσίας

ὅσῳ κράτιστον κτημάτων εὐβουλία;

Κρέων

ὅσῳπερ, οἶμαι, μὴ φρονεῖν, πλείστη βλάβη.

Τειρεσίας

ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς.

Κρέων

οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.
1040

Τειρεσίας

καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

Κρέων

τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.

Τειρεσίας

τὸ δ᾽ ἐκ τυράννων, αἰσχροκέρδειαν φιλεῖ.

Κρέων

ἆρ' οἶσθα ταγοὺς ὄντας, ἃν λέγῃς, λέγων;

Τειρεσίας

οἶδ᾽. ἐξ ἐμοῦ γὰρ τήνδ᾽ ἔχεις σώσας πόλιν.
1045

Κρέων

σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

Τειρεσίας

ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι.

Κρέων

κίνει, μόνον δὲ μὴ ᾿πὶ κέρδεσιν λέγων.

Τειρεσίας

οὕτω γὰρ ἤδη καὶ δοκῶ, τὸ σὸν μέρος.

Κρέων

ὡς μὴ ᾽μπολήσων ἴσθι τὴν ἐμὴν φρένα.
1050

Τειρεσίας

Greek (R. C. Jebb, 1906) (OCR draft) Experimental (Greek (R. C. Jebb, 1906)) — 929 focus

ἔτι τῶν αὐτῶν ἀνέμων αὑταὶ

ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν.
930

Κρέων

τοιγὰρ τούτων τοῖσιν ἄγουσιν

κλαύμαθ᾽ ὑπάρξει βραδυτῆτος ὕπερ.

Ἀντιγόνη

οἴμοι, θανάτου τοῦτ᾽ ἐγγυτάτω

τοὔπος ἀφῖκται.

Κρέων

θαρσεῖν οὐδὲν παραμυθοῦμαι
935

μὴ οὐ τάδε ταύτῃ κατακυροῦσθαι.

Ἀντιγόνη

ὦ γῆς Θήβης ἄστυ πατρῷον

καὶ θεοὶ προγενεῖς,

ἄγομαι δὴ κοὐκέτι μέλλω.

λεύσσετε, Θήβης οἱ κοιρανίδαι,
940

τὴν βασιλειδᾶν μούνην λοιπήν,

οἷα πρὸς οἵων ἀνδρῶν πάσχω,

τὴν εὐσεβίαν σεβίσασα.

Χορός
1

ἔτλα καὶ Δανάας οὐράνιον φῶς 1

ἀλλάξαι δέμας ἐν χαλκοδέτοις αὐλαῖς· 2
945

κρυπτομένα δ᾽ ἐν τυμβήρει θαλάμῳ κατεζεύχθη· 3

καίτοι καὶ γενεᾷ τίμιος, ὦ παῖ παῖ, 4

καὶ Ζηνὸς ταμιεύεσκε γονὰς χρυσορύτους. 5
950

ἀλλ᾽ ἁ μοιριδία τις δύνασις δεινά· 6

οὔτ᾽ ἄν νιν ὄλβος οὔτ᾽ Ἄρης, οὐ πύργος, οὐχ ἁλίκτυποι 7

κελαιναὶ νᾶες ἐκφύγοιεν. 8

1

ζεύχθη δ᾽ ὀξύχολος παῖς ὁ Δρύαντος, 1
955

Ἠδωνῶν βασιλεύς, κερτομίοις ὀργαῖς, 2

ἐκ Διονύσου πετρώδει κατάφαρκτος ἐν δεσμῷ. 3

οὕτω τᾶς μανίας δεινὸν ἀποστάζει 4

ἀνθηρόν τε μένος. κεῖνος ἐπέγνω μανίαις 5
960

ψαύων τὸν θεὸν ἐν κερτομίοις γλώσσαις. 6

παύεσκε μὲν γὰρ ἐνθέους γυναῖκας εὔιόν τε πῦρ, 7

φιλαύλους τ᾽ ἠρέθιζε Μούσας. 8
965
2

παρὰ δὲ Κυανεᾶν πελάγει διδύμας ἁλὸς 1

ἀκταὶ Βοσπόριαι ἠδ᾽ ὁ Θρῃκῶν 2

Σαλμυδησσός, ἵν᾿ ἀγχίπολις Ἄρης 3
970

δισσοῖσι Φινεΐδαις 4

εἶδεν ἀρατὸν ἕλκος 5

τυφλωθὲν ἐξ ἀγρίας δάμαρτος, 6

ἀλαὸν ἀλαστόροισιν ὀμμάτων κύκλοις, 7

ἀραχθέντων ὑφ᾽ αἱματηραῖς 8
975

χείρεσσι καὶ κερκίδων ἀκμαῖσιν. 9

2

κατὰ δὲ τακόμενοι μέλεοι μελέαν πάθαν 1

κλαῖον, ματρὸς ἔχοντες ἀνύμφευτον γονάν· 2
980

ἁ δὲ σπέρμα μὲν ἀρχαιογόνων 3

ἄντασ᾽ Ἐρεχθεϊδᾶν, 4

τηλεπόροις δ᾽ ἐν ἄντροις 5

τράφη θυέλλαισιν ἐν πατρῴαις 6

Βορεὰς ἅμιππος ὀρθόποδος ὑπὲρ πάγου, 7
985

θεῶν παῖς· ἀλλὰ κἀπ᾽ ἐκείνᾳ 8

Μοῖραι μακραίωνες ἔσχον, ὦ παῖ. 9

Τειρεσίας

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν

δύ᾽ ἐξ ἑνὸς βλέποντε· τοῖς τυφλοῖσι γὰρ

αὕτη κέλευθος ἐκ προηγητοῦ πέλει.
990

Κρέων

τί δ᾽ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον;

Τειρεσίας

ἐγὼ διδάξω, καὶ σὺ τῷ μάντει πιθοῦ.

Κρέων

οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας

τοιγὰρ δι’ ὀρθῆς τήνδ᾽ ἐναυκλήρεις πόλιν.

Κρέων

ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.
995

Τειρεσίας

φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης.

Κρέων

τί δ᾽ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα.

Τειρεσίας

γνώσει, τέχνης σημεῖα τῆς ἐμῆς κλύων.

εἰς γὰρ παλαιὸν θᾶκον ὀρνιθοσκόπον

ἵζων, ἵν᾿ ἦν μοι παντὸς οἰωνοῦ λιμήν,
1000

ἀγνῶτ᾽ ἀκούω φθόγγον ὀρνίθων, κακῷ

κλάζοντας οἴστρῳ καὶ βεβαρβαρωμένῳ·

καὶ σπῶντας ἐν χηλαῖσιν ἀλλήλους φοναῖς

ἔγνων· πτερῶν γὰρ ῥοῖβδος οὐκ ἄσημος ἦν.

εὐθὺς δὲ δείσας ἐμπύρων ἐγευόμην
1005

βωμοῖσι παμφλέκτοισιν· ἐκ δὲ θυμάτων

Ἥφαιστος οὐκ ἔλαμπεν, ἀλλ᾽ ἐπὶ σποδῷ

μυδῶσα κηκὶς μηρίων ἐτήκετο

κἄτυφε κἀνέπτυε, καὶ μετάρσιοι

χολαὶ διεσπείροντο, καὶ καταρρυεῖς
1010

μηροὶ καλυπτῆς ἐξέκειντο πιμελῆς.

τοιαῦτα παιδὸς τοῦδ᾽ ἐμάνθανον πάρα

φθίνοντ᾽ ἀσήμων ὀργίων μαντεύματα·

ἐμοὶ γὰρ οὗτος ἡγεμών, ἄλλοις δ᾽ ἐγώ.

καὶ ταῦτα τῆς σῆς ἐκ φρενὸς νοσεῖ πόλις.
1015

βωμοὶ γὰρ ἡμῖν ἐσχάραι τε παντελεῖς

πλήρεις ὑπ᾽ οἰωνῶν τε καὶ κυνῶν βορᾶς

τοῦ δυσμόρου πεπτῶτος Οἰδίπου γόνου.

κᾆτ᾽ οὐ δέχονται θυστάδας λιτὰς ἔτι

θεοὶ παρ᾽ ἡμῶν οὐδὲ μηρίων φλόγα,
1020

οὐδ᾽ ὄρνις εὐσήμους ἀπορροιβδεῖ βοάς,

ἀνδροφθόρου βεβρῶτες αἵματος λίπος.

ταῦτ᾽ οὖν, τέκνον, φρόνησον. ἀνθρώποισι γὰρ

τοῖς πᾶσι κοινόν ἐστι τοὐξαμαρτάνειν·

ἐπεὶ δ᾽ ἁμάρτῃ, κεῖνος οὐκέτ᾽ ἔστ᾽ ἀνὴρ
1025

ἄβουλος οὐδ᾽ ἄνολβος, ὅστις ἐς κακὸν

πεσὼν ἀκεῖται μηδ᾽ ἀκίνητος πέλει.

αὐθαδία τοι σκαιότητ᾽ ὀφλισκάνει.

ἀλλ᾽ εἶκε τῷ θανόντι, μηδ᾽ ὀλωλότα

κέντει. τίς ἀλκὴ τὸν θανόντ᾽ ἐπικτανεῖν;
1030

εὖ σοι φρονήσας εὖ λέγω· τὸ μανθάνειν δ᾽

ἥδιστον εὖ λέγοντος, εἰ κέρδος λέγοι.

Κρέων

ὦ πρέσβυ, πάντες ὥστε τοξόται σκοποῦ

τοξεύετ᾽ ἀνδρὸς τοῦδε, κοὐδὲ μαντικῆς

ἄπρακτος ὑμῖν εἰμι, τῶν δ᾽ ὑπαὶ γένους
1035

ἐξημπόλημαι κἀμπεφόρτισμαι πάλαι.

κερδαίνετ', ἐμπολᾶτε τἀπὸ Σάρδεων

ἤλεκτρον, εἰ βούλεσθε, καὶ τὸν Ἰνδικὸν

χρυσόν· τάφῳ δ᾽ ἐκεῖνον οὐχὶ κρύψετε,

οὐδ᾽ εἰ θέλουσ᾽ οἱ Ζηνὸς αἰετοὶ βορὰν
1040

φέρειν νιν ἁρπάζοντες ἐς Διὸς θρόνους,

οὐδ᾽ ὣς μίασμα τοῦτο μὴ τρέσας ἐγὼ

θάπτειν παρήσω κεῖνον. εὖ γὰρ οἶδ᾽ ὅτι

θεοὺς μιαίνειν οὔτις ἀνθρώπων σθένει.

πίπτουσι δ᾽, ὦ γεραιὲ Τειρεσία, βροτῶν
1045

χοἱ πολλὰ δεινοὶ πτώματ᾽ αἴσχρ᾽, ὅταν λόγους

αἰσχροὺς καλῶς λέγωσι τοῦ κέρδους χάριν.

Τειρεσίας

φεῦ·

ἆρ᾽ οἶδεν ἀνθρώπων τις, ἆρα φράζεται

Κρέων

τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις ;

Τειρεσίας

ὅσῳ κράτιστον κτημάτων εὐβουλία;
1050

Κρέων

ὅσῳπερ, οἶμαι, μὴ φρονεῖν πλείστη βλάβη.

Τειρεσίας

ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς.

Κρέων

οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.

Τειρεσίας

καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

Κρέων

τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.
1055

Τειρεσίας

τὸ δ᾽ ἐκ τυράννων αἰσχροκέρδειαν φιλεῖ.

Κρέων

ἆρ᾽ οἶσθα ταγοὺς ὄντας ἃν λέγῃς λέγων;

Τειρεσίας

οἶδ᾽· ἐξ ἐμοῦ γὰρ τήνδ᾽ ἔχεις σώσας πόλιν.

Κρέων

σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

Τειρεσίας

ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι.
1060

Κρέων

κίνει, μόνον δὲ μὴ ᾿πὶ κέρδεσιν λέγων.

Τειρεσίας

οὕτω γὰρ ἤδη καὶ δοκῶ τὸ σὸν μέρος.

Κρέων

ὡς μὴ 'μπολήσων ἴσθι τὴν ἐμὴν φρένα.

Τειρεσίας

Greek (A. C. Pearson, 1924) (OCR draft) Experimental (Greek (A. C. Pearson, 1924)) — 929 focus

ἔτι τῶν αὐτῶν ἀνέμων αὑταὶ

ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν.
930

Κρέων

τοιγὰρ τούτων τοῖσιν ἄγουσιν

κλαύμαθ᾽ ὑπάρξει βραδυτῆτος ὕπερ.

Χορός

οἴμοι, θανάτου τοῦτ᾽ ἐγγυτάτω

τοὔπος ἀφῖκται.

Κρέων

θαρσεῖν οὐδὲν παραμυθοῦμαι
935

μὴ οὐ τάδε ταύτῃ κατακυροῦσθαι.

Ἀντιγόνη

ὦ γῆς Θήβης ἄστυ πατρῷον

καὶ θεοὶ προγενεῖς,

ἄγομαι δὴ κοὐκέτι μέλλω.

λεύσσετε, Θήβης οἱ κοιρανίδαι,
940

τὴν βασιλειδᾶν μούνην λοιπήν,

οἷα πρὸς οἵων ἀνδρῶν πάσχω,

τὴν εὐσεβίαν σεβίσασα.

Χορός

ἔτλα καὶ Δανάας οὐράνιον φῶς

ἀλλάξαι δέμας ἐν χαλκοδέτοις
945

αὐλαῖς· κρυπτομένα δ᾽ ἐν

τυμβήρει θαλάμῳ κατεζεύχθη·

καίτοι καὶ γενεᾷ τί-

μιος, ὦ παῖ παῖ,

καὶ Ζηνὸς ταμιεύεσκε γονὰς χρυσορύτους.
950

ἀλλ᾽ ἁ μοιριδία τις δύνασις δεινά·

οὔτ᾽ ἄν νιν ὄλβος οὔτ᾽ Ἄρης,

οὐ πύργος, οὐχ ἁλίκτυποι

κελαιναὶ νᾶες ἐκφύγοιεν.

ζεύχθη δ᾽ ὀξύχολος παῖς ὁ Δρύαντος,
955

Ἠδωνῶν βασιλεύς, κερτομίοις

ὀργαῖς ἐκ Διονύσου

πετρώδει κατάφαρκτος ἐν δεσμῷ.

οὕτω τᾶς μανίας δει-

νὸν ἀποστάζει
960

ἀνθηρόν τε μένος. κεῖνος ἐπέγνω μανίαις

ψαύων τὸν θεὸν ἐν κερτομίοις γλώσσαις.

παύεσκε μὲν γὰρ ἐνθέους

γυναῖκας εὔιόν τε πῦρ,

φιλαύλους τ᾽ ἠρέθιζε Μούσας.
965

παρὰ δὲ κυανέαιν σπιλάδοιν διδύμας ἁλὸς

ἀκταὶ Βοσπόριαι ἰδ᾽ ὁ Θρῃκῶν ἠιὼν

Σαλμυδησσός, ἵν᾽ ἀγχίπολις Ἄρης
970

δισσοῖσι Φινεΐδαις

εἶδεν ἀρατὸν ἕλκος

τυφλωθὲν ἐξ ἀγρίας δάμαρτος

ἀλαὸν ἀλαστόροισιν ὀμμάτων κύκλοις

ἀραχθέντων ὑφ᾽ αἱματηραῖς
975

χείρεσσι καὶ κερκίδων ἀκμαῖσιν.

κατὰ δὲ τακόμενοι μέλεοι μελέαν πάθαν

κλαῖον, ματρὸς ἔχοντες ἀνύμφευτον γονάν·
980

ἁ δὲ σπέρμα μὲν ἀρχαιογόνων

ἄντασ᾽ Ἐρεχθεϊδᾶν,

τηλεπόροις δ᾽ ἐν ἄντροις

τράφη θυέλλῃσιν ἐν πατρῴαις

Βορεὰς ἅμιππος ὀρθόποδος ὑπὲρ πάγου
985

θεῶν παῖς· ἀλλὰ κἀπ᾽ ἐκείνᾳ

Μοῖραι μακραίωνες ἔσχον, ὦ παῖ.

Τειρεσίας

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν

δύ᾽ ἐξ ἑνὸς βλέποντε· τοῖς τυφλοῖσι γὰρ

αὕτη κέλευθος ἐκ προηγητοῦ πέλει.
990

Κρέων

τί δ᾽ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον;

Τειρεσίας

ἐγὼ διδάξω, καὶ σὺ τῷ μάντει πιθοῦ.

Κρέων

οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας

τοιγὰρ δι’ ὀρθῆς τήνδε ναυκληρεῖς πόλιν.

Κρέων

ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.
995

Τειρεσίας

φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης.

Κρέων

τί δ᾽ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα.

Τειρεσίας

γνώσῃ, τέχνης σημεῖα τῆς ἐμῆς κλύων.

ἐς γὰρ παλαιὸν θᾶκον ὀρνιθοσκόπον

ἵζων, ἵν᾽ ἦν μοι παντὸς οἰωνοῦ λιμήν,
1000

ἀγνῶτ᾽ ἀκούω φθόγγον ὀρνίθων, κακῷ

κλάζοντας οἴστρῳ καὶ βεβαρβαρωμένῳ·

καὶ σπῶντας ἐν χηλαῖσιν ἀλλήλους φοναῖς

ἔγνων· πτερῶν γὰρ ῥοῖβδος οὐκ ἄσημος ἦν.

εὐθὺς δὲ δείσας ἐμπύρων ἐγευόμην
1005

βωμοῖσι παμφλέκτοισιν· ἐκ δὲ θυμάτων

Ἥφαιστος οὐκ ἔλαμπεν, ἀλλ᾽ ἐπὶ σποδῷ

μυδῶσα κηκὶς μηρίων ἐτήκετο

κἄτυφε κἀνέπτυε, καὶ μετάρσιοι

χολαὶ διεσπείροντο, καὶ καταρρυεῖς
1010

μηροὶ καλυπτῆς ἐξέκειντο πιμελῆς.

τοιαῦτα παιδὸς τοῦδ᾽ ἐμάνθανον πάρα

φθίνοντ᾽ ἀσήμων ὀργίων μαντεύματα.

ἐμοὶ γὰρ οὗτος ἡγεμών, ἄλλοις δ᾽ ἐγώ.

καὶ ταῦτα τῆς σῆς ἐκ φρενὸς νοσεῖ πόλις.
1015

βωμοὶ γὰρ ἡμῖν ἐσχάραι τε παντελεῖς

πλήρεις ὑπ᾽ οἰωνῶν τε καὶ κυνῶν βορᾶς

τοῦ δυσμόρου πεπτῶτος Οἰδίπου γόνου.

κᾆτ᾽ οὐ δέχονται θυστάδας λιτὰς ἔτι

θεοὶ παρ᾽ ἡμῶν οὐδὲ μηρίων φλόγα,
1020

οὐδ᾽ ὄρνις εὐσήμους ἀπορροιβδεῖ βοάς,

ἀνδροφθόρου βεβρῶτες αἵματος λίπος.

ταῦτ᾽ οὖν, τέκνον, φρόνησον. ἀνθρώποισι γὰρ

τοῖς πᾶσι κοινόν ἐστι τοὐξαμαρτάνειν·

ἐπεὶ δ᾽ ἁμάρτῃ, κεῖνος οὐκέτ᾽ ἔστ᾽ ἀνὴρ
1025

ἄβουλος οὐδ᾽ ἄνολβος, ὅστις ἐς κακὸν

πεσὼν ἀκεῖται μηδ᾽ ἀκίνητος πέλει.

αὐθαδία τοι σκαιότητ᾽ ὀφλισκάνει.

ἀλλ᾽ εἶκε τῷ θανόντι, μηδ᾽ ὀλωλότα

κέντει. τίς ἀλκὴ τὸν θανόντ᾽ ἐπικτανεῖν;
1030

εὖ σοι φρονήσας εὖ λέγω· τὸ μανθάνειν δ'

ἥδιστον εὖ λέγοντος, εἰ κέρδος φέρει.

Κρέων

ὦ πρέσβυ, πάντες ὥστε τοξόται σκοποῦ

τοξεύετ᾽ ἀνδρὸς τοῦδε, κοὐδὲ μαντικῆς

ἄπρακτος ὑμῖν εἰμι· τῶν δ᾽ ὑπαὶ γένους
1035

ἐξημπόλημαι κἀκπεφόρτισμαι πάλαι.

κερδαίνετ᾽, ἐμπολᾶτε τἀπὸ Σάρδεων

ἤλεκτρον, εἰ βούλεσθε, καὶ τὸν Ἰνδικὸν

χρυσόν· τάφῳ δ᾽ ἐκεῖνον οὐχὶ κρύψετε,

οὐδ᾽ ἢν θέλωσ᾽ οἱ Ζηνὸς αἰετοὶ βορὰν
1040

φέρειν νιν ἁρπάζοντες ἐς Διὸς θρόνους·

οὐδ᾽ ὣς μίασμα τοῦτο μὴ τρέσας ἐγὼ

θάπτειν παρήσω κεῖνον· εὖ γὰρ οἶδ᾽ ὅτι

θεοὺς μιαίνειν οὔτις ἀνθρώπων σθένει.

πίπτουσι δ᾽, ὦ γεραιὲ Τειρεσία, βροτῶν
1045

χοἱ πολλὰ δεινοὶ πτώματ᾽ αἴσχρ᾽, ὅταν λόγους

αἰσχροὺς καλῶς. λέγωσι τοῦ κέρδους χάριν.

Τειρεσίας

φεῦ·

ἆρ᾽ οἷδεν ἀνθρώπων τις, ἆρα φράζεται.

Κρέων

τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

Τειρεσίας

ὅσῳ κράτιστον κτημάτων εὐβουλία;
1050

Κρέων

ὅσῳπερ, οἶμαι, μὴ φρονεῖν πλείστη βλάβη.

Τειρεσίας

ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς.

Κρέων

οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.

Τειρεσίας

καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

Κρέων

τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.
1055

Τειρεσίας

τὸ δέ γε τυράννων αἰσχροκέρδειαν φιλεῖ.

Κρέων

ἆρ' οἶσθα ταγοὺς ὄντας ἃν λέγῃς λέγων;

Τειρεσίας

οἶδ᾽. ἐξ ἐμοῦ γὰρ τήνδ᾽ ἔχεις σώσας πόλιν.

Κρέων

σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

Τειρεσίας

ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι.
1060

Κρέων

κίνει, μόνον δὲ μὴ ᾽πὶ κέρδεσιν λέγων.

Τειρεσίας

οὕτω γὰρ ἤδη καὶ δοκῶ τὸ σὸν μέρος;

Κρέων

ὡς μὴ ᾿μπολήσων ἴσθι τὴν ἐμὴν φρένα.

Τειρεσίας

Antigone (OCR draft) Experimental (Antigone) — 929 focus

Χορός

ἔτι τῶν αὐτῶν ἀνέμων αὑταὶ

ψυχῆς ῥιπαὶ τήνδε γʼ ἔχουσιν.
930

Κρέων

τοιγὰρ τούτων τοῖσιν ἄγουσιν

κλαύμαθʼ ὑπάρξει βραδυτῆτος ὕπερ.

Ἀντιγόνη

οἴμοι, θανάτου τοῦτʼ ἐγγυτάτω

τοὔπος ἀφῖκται.

Χορός

θαρσεῖν οὐδὲν παραμυθοῦμαι
935

μὴ οὐ τάδε ταύτῃ κατακυροῦσθαι.

Ἀντιγόνη

ὦ γῆς Θήβης ἄστυ πατρῷον

καὶ θεοὶ προγενεῖς,

ἄγομαι δὴ κοὐκέτι μέλλω.

λεύσσετε, Θήβης οἱ κοιρανίδαι
940

τὴν βασιλειδᾶν μούνην λοιπήν,

οἷα πρὸς οἵων ἀνδρῶν πάσχω,

τὴν εὐσεβίαν σεβίσασα.

Χορός

ἔτλα καὶ Δανάας οὐράνιον φῶς

ἀλλάξαι δέμας ἐν χαλκοδέτοις αὐλαῖς·
945

κρυπτομένα δʼ ἐν τυμβήρει θαλάμῳ κατεζεύχθη·

καίτοι καὶ γενεᾷ τίμιος, ὦ παῖ παῖ,

καὶ Ζηνὸς ταμιεύεσκε γονὰς χρυσορύτους.
950

ἀλλʼ ἁ μοιριδία τις δύνασις δεινά·

οὔτʼ ἄν νιν ὄλβος οὔτʼ Ἄρης, οὐ πύργος, οὐχ ἁλίκτυποι

κελαιναὶ νᾶες ἐκφύγοιεν.

Χορός

ζεύχθη δʼ ὀξύχολος παῖς ὁ Δρύαντος,
955

Ἠδωνῶν βασιλεύς, κερτομίοις ὀργαῖς

ἐκ Διονύσου πετρώδει κατάφαρκτος ἐν δεσμῷ.

οὕτω τᾶς μανίας δεινὸν ἀποστάζει

ἀνθηρόν τε μένος. κεῖνος ἐπέγνω μανίαις
960

ψαύων τὸν θεὸν ἐν κερτομίοις γλώσσαις.

παύεσκε μὲν γὰρ ἐνθέους γυναῖκας εὔιόν τε πῦρ,

φιλαύλους τʼ ἠρέθιζε Μούσας.
965

Χορός

παρὰ δὲ Κυανεᾶν πελάγει διδύμας ἁλὸς

ἀκταὶ Βοσπόριαι ἠδʼ ὁ Θρῃκῶν ἄξενος

Σαλμυδησσός, ἵνʼ ἀγχίπτολις Ἄρης
970

δισσοῖσι Φινεΐδαις

εἶδεν ἀρατὸν ἕλκος

τυφλωθὲν ἐξ ἀγρίας δάμαρτος

ἀλαὸν ἀλαστόροισιν ὀμμάτων κύκλοις

ἀραχθέντων, ὑφʼ αἱματηραῖς
975

χείρεσσι καὶ κερκίδων ἀκμαῖσιν.

Χορός

κατὰ δὲ τακόμενοι μέλεοι μελέαν πάθαν

κλαῖον, ματρὸς ἔχοντες ἀνύμφευτον γονάν·
980

ἁ δὲ σπέρμα μὲν ἀρχαιογόνων

ἄντασʼ Ἐρεχθεϊδᾶν,

τηλεπόροις δʼ ἐν ἄντροις

τράφη θυέλλαισιν ἐν πατρῴαις

Βορεὰς ἅμιππος ὀρθόποδος ὑπὲρ πάγου
985

θεῶν παῖς. ἀλλὰ κἀπʼ ἐκείνᾳ

Μοῖραι μακραίωνες ἔσχον, ὦ παῖ.

Τειρεσίας

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν

δύʼ ἐξ ἑνὸς βλέποντε· τοῖς τυφλοῖσι γὰρ

αὕτη κέλευθος ἐκ προηγητοῦ πέλει.
990

Κρέων

τί δʼ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον;

Τειρεσίας

ἐγὼ διδάξω, καὶ σὺ τῷ μάντει πιθοῦ.

Κρέων

οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας

τοιγὰρ διʼ ὀρθῆς τήνδʼ ἐναυκλήρεις πόλιν.

Κρέων

ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.
995

Τειρεσίας

φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης.

Κρέων

τί δʼ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα.

Τειρεσίας

γνώσει, τέχνης σημεῖα τῆς ἐμῆς κλύων.

εἰς γὰρ παλαιὸν θᾶκον ὀρνιθοσκόπον

ἵζων, ἵνʼ ἦν μοι παντὸς οἰωνοῦ λιμήν,
1000

ἀγνῶτʼ ἀκούω φθόγγον ὀρνίθων, κακῷ

κλάζοντας οἴστρῳ καὶ βεβαρβαρωμένῳ.

καὶ σπῶντας ἐν χηλαῖσιν ἀλλήλους φοναῖς

ἔγνων· πτερῶν γὰρ ῥοῖβδος οὐκ ἄσημος ἦν.

εὐθὺς δὲ δείσας ἐμπύρων ἐγευόμην
1005

βωμοῖσι παμφλέκτοισιν· ἐκ δὲ θυμάτων

Ἥφαιστος οὐκ ἔλαμπεν, ἀλλʼ ἐπὶ σποδῷ

μυδῶσα κηκὶς μηρίων ἐτήκετο

κἄτυφε κἀνέπτυε, καὶ μετάρσιοι

χολαὶ διεσπείροντο, καὶ καταρρυεῖς
1010

μηροὶ καλυπτῆς ἐξέκειντο πιμελῆς.

τοιαῦτα παιδὸς τοῦδʼ ἐμάνθανον πάρα,

φθίνοντʼ ἀσήμων ὀργίων μαντεύματα.

ἐμοὶ γὰρ οὗτος ἡγεμών, ἄλλοις δʼ ἐγώ.

καὶ ταῦτα τῆς σῆς ἐκ φρενὸς νοσεῖ πόλις.
1015

βωμοὶ γὰρ ἡμῖν ἐσχάραι τε παντελεῖς

πλήρεις ὑπʼ οἰωνῶν τε καὶ κυνῶν βορᾶς

τοῦ δυσμόρου πεπτῶτος Οἰδίπου γόνου.

κᾆτʼ οὐ δέχονται θυστάδας λιτὰς ἔτι

θεοὶ παρʼ ἡμῶν οὐδὲ μηρίων φλόγα,
1020

οὐδʼ ὄρνις εὐσήμους ἀπορροιβδεῖ βοάς

ἀνδροφθόρου βεβρῶτες αἵματος λίπος.

ταῦτʼ οὖν, τέκνον, φρόνησον. ἀνθρώποισι γὰρ

τοῖς πᾶσι κοινόν ἐστι τοὐξαμαρτάνειν·

ἐπεὶ δʼ ἁμάρτῃ, κεῖνος οὐκέτʼ ἔστʼ ἀνὴρ
1025

ἄβουλος οὐδʼ ἄνολβος, ὅστις ἐς κακὸν

πεσὼν ἀκῆται μηδʼ ἀκίνητος πέλῃ.

αὐθαδία τοι σκαιότητʼ ὀφλισκάνει.

ἀλλʼ εἶκε τῷ θανόντι μηδʼ ὀλωλότα

κέντει· τίς ἀλκὴ τὸν θανόντʼ ἐπικτανεῖν;
1030

εὖ σοι φρονήσας εὖ λέγω. τὸ μανθάνειν δʼ

ἥδιστον εὖ λέγοντος, εἰ κέρδος λέγοι.

Κρέων

ὦ πρέσβυ, πάντες ὥστε τοξόται σκοποῦ

τοξεύετʼ ἀνδρὸς τοῦδε, κοὐδὲ μαντικῆς

ἄπρακτος ὑμῖν εἰμι· τῶν δʼ ὑπαὶ γένους
1035

ἐξημπόλημαι κἀμπεφόρτισμαι πάλαι.

κερδαίνετʼ, ἐμπολᾶτε τἀπὸ Σάρδεων

ἤλεκτρον, εἰ βούλεσθε, καὶ τὸν Ἰνδικὸν

χρυσόν· τάφῳ δʼ ἐκεῖνον οὐχὶ κρύψετε,

οὐδʼ εἰ θέλουσʼ οἱ Ζηνὸς αἰετοὶ βορὰν
1040

φέρειν νιν ἁρπάζοντες ἐς Διὸς θρόνους,

οὐδʼ ὣς μίασμα τοῦτο μὴ τρέσας ἐγὼ

θάπτειν παρήσω κεῖνον· εὖ γὰρ οἶδʼ ὅτι

θεοὺς μιαίνειν οὔτις ἀνθρώπων σθένει.

πίπτουσι δʼ, ὦ γεραιὲ Τειρεσία, βροτῶν
1045

χοἰ πολλὰ δεινοὶ πτώματʼ αἴσχρʼ, ὅταν λόγους

αἰσχροὺς καλῶς λέγωσι τοῦ κέρδους χάριν.

Τειρεσίας

φεῦ.

ἆρʼ οἶδεν ἀνθρώπων τις, ἆρα φράζεται,

Κρέων

τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

Τειρεσίας

ὅσῳ κράτιστον κτημάτων εὐβουλία;
1050

Κρέων

ὅσῳπερ, οἶμαι, μὴ φρονεῖν πλείστη βλάβη.

Τειρεσίας

ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς.

Κρέων

οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.

Τειρεσίας

καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

Κρέων

τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.
1055

Τειρεσίας

τὸ δʼ ἐκ τυράννων αἰσχροκέρδειαν φιλεῖ.

Κρέων

ἆρʼ οἶσθα ταγοὺς ὄντας ἃν λέγῃς λέγων;

Τειρεσίας

οἶδʼ· ἐξ ἐμοῦ γὰρ τήνδʼ ἔχεις σώσας πόλιν.

Κρέων

σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

Τειρεσίας

ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι.
1060

Κρέων

κίνει, μόνον δὲ μὴ ʼπὶ κέρδεσιν λέγων.

Τειρεσίας

οὕτω γὰρ ἤδη καὶ δοκῶ τὸ σὸν μέρος.

Κρέων

ὡς μὴ ʼμπολήσων ἴσθι τὴν ἐμὴν φρένα.

Greek (K. Reinhardt, 1949) (OCR draft) Experimental (Greek (K. Reinhardt, 1949)) — 929 focus

ἔτι τῶν αὐτῶν ἀνέμων ῥιπαὶ

τήνδε γ᾽ ἔχουσιν.
930

Κρέων

τοιγὰρ τούτων τοῖσιν ἄγουσιν

κλαύμαθ᾽ ὑπάρξει βραδυτῆτος ὕπερ.

Ἀντιγόνη

οἴμοι, θανάτου τοῦτ᾽ ἐγγυτάτω

τοὔπος ἀφῖκται.

Κρέων

θαρσεῖν οὐδὲν παραμυθοῦμαι
935

μὴ οὐ τάδε ταύτηι κατακυροῦσθαι.

Ἀντιγόνη

ὦ γῆς Θήβης ἄστυ πατρῶιον

καὶ θεοὶ προγενεῖς,

ἄγομαι δὴ κοὐκέτι μέλλω.

λεύσσετε, Θήβης οἱ κοιρανίδαι,
940

τὴν βασιλειδᾶν μούνην λοιπήν,

οἷα πρὸς οἵων ἀνδρῶν πάσχω,

τὴν εὐσεβίαν σεβίσασα.

Χορός

ἔτλα καὶ Δανάας οὐράνιον φῶς

ἀλλάξαι δέμας ἐν χαλκοδέτοις
945

αὐλαῖς· κρυπτομένα δ᾽ ἐν

τυμβήρει θαλάμωι κατεζεύχθη·

καίτοι καὶ γενεᾶι τίμιος, ὦ παῖ παῖ,

καὶ Ζηνὸς ταμιεύεσκε γονὰς χρυσορύτους.
950

ἀλλ᾽ ἁ μοιριδία τις δύνασις δεινά·

οὔτ᾽ ἄν νιν ὄλβος οὔτ᾽ Ἄρης,

οὐ πύργος, οὐχ ἁλίκτυποι

κελαιναὶ νᾶες ἐκφύγοιεν.

ζεύχθη δ᾽ ὀξύχολος παῖς ὁ Δρύαντος,
955

Ἠδωνῶν βασιλεύς, κερτομίοις

ὀργαῖς ἐκ Διονύσου

πετρώδει κατάφαρκτος ἐν δεσμῶι.

οὕτω τᾶς μανίας δεινὸν ἀποστάζει

ἀνθηρόν τε μένος· κεῖνος ἐπέγνω μανίαις
960

ψαύων τὸν θεὸν ἐν κερτομίοις γλώσσαις.

παύεσκε μὲν γὰρ ἐνθέους

γυναῖκας εὔιόν τε πῦρ,

φιλαύλους τ᾽ ἠρέθιζε Μούσας.

παρὰ δὲ Κυανέων †πελαγέων πετρῶν† διδύμας
965

ἁλὸς

ἀκταὶ Βοσπόριαι ἠδ᾽ ὁ Θρηικῶν

Σαλμυδησσός, ἵν᾽ ἀγχίπτολις Ἄρης
970

δισσοῖσι Φινεΐδαις

εἶδεν ἀραῖον ἕλκος

τυφλωθὲν ἐξ ἀγρίας δάμαρτος

ἀλαὸν ἀλαστόροισιν ὀμμάτων κύκλοις

†ἀραχθὲν ἐγχέων ὑφ᾽ αἱματηραῖς
975

χείρεσσι καὶ κερκίδων ἀκμαῖσιν.

κατὰ δὲ τακόμενοι μέλεοι μελέαν πάθαν

κλαῖον ματρὸς ἔχοντες ἀνύμφευτον γονάν·
980

ἁ δὲ σπέρμα μὲν ἀρχαιογόνων

ἄντασ᾽ Ἐρεχθεϊδᾶν,

τηλεπόροις δ᾽ ἐν ἄντροις

τράφη θυέλλαισιν ἐν πατρώιαις

Βορεὰς ἅμιππος ὀρθόποδος ὑπὲρ πάγου
985

θεῶν παῖς· ἀλλὰ κἀπ᾽ ἐκείναι

Μοῖραι μακραίωνες ἔσχον, ὦ παῖ.

Τειρεσίας

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν

δύ᾽ ἐξ ἑνὸς βλέποντε· τοῖς τυφλοῖσι γὰρ

αὕτη κέλευθος ἐκ προηγητοῦ πέλει.
990

Κρέων

τί δ᾽ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον;

Τειρεσίας

ἐγὼ διδάξω, καὶ σὺ τῶι μάντει πιθοῦ.

Κρέων

οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας

τοιγὰρ δι᾽ ὀρθῆς τήνδε ναυκληρεῖς πόλιν.

Κρέων

ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.
995

Τειρεσίας

φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης.

Κρέων

τί δ᾽ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα.

Τειρεσίας

γνώσηι, τέχνης σημεῖα τῆς ἐμῆς κλύων.

εἰς γὰρ παλαιὸν θᾶκον ὀρνιθοσκόπον

ἵζων, ἵν᾽ ἦν μοι παντὸς οἰωνοῦ λιμήν,
1000

ἀγνῶτ᾽ ἀκούω φθόγγον ὀρνίθων, κακῶι

κλάζοντας οἴστρωι καὶ βεβαρβαρωμένωι,

καὶ σπῶντας ἐν χηλαῖσιν ἀλλήλους φοναῖς

ἔγνων· πτερῶν γὰρ ῥοῖβδος οὐκ ἄσημος ἦν.

εὐθὺς δὲ δείσας ἐμπύρων ἐγευόμην
1005

βωμοῖσι παμφλέκτοισιν· ἐκ δὲ θυμάτων

Ἥφαιστος οὐκ ἔλαμπεν, ἀλλ᾽ ἐπὶ σποδῶι

μυδῶσα κηκὶς μηρίων ἐτήκετο

κἄτυφε κἀνέπτυε, καὶ μετάρσιοι

χολαὶ διεσπείροντο, καὶ καταρρυεῖς
1010

μηροὶ καλυπτῆς ἐξέκειντο πιμελῆς.

τοιαῦτα παιδὸς τοῦδ᾽ ἐμάνθανον πάρα,

φθίνοντ᾽ ἀσήμων ὀργίων μαντεύματα·

ἐμοὶ γὰρ οὗτος ἡγεμών, ἄλλοις δ᾽ ἐγώ.

καὶ ταῦτα τῆς σῆς ἐκ φρενὸς νοσεῖ πόλις.
1015

βωμοὶ γὰρ ἡμῖν ἐσχάραι τε παντελεῖς

πλήρεις ὑπ᾽ οἰωνῶν τε καὶ κυνῶν βορᾶς

τοῦ δυσμόρου πεπτῶτος Οἰδίπου γόνου.

κἆιτ᾽ οὐ δέχονται θυστάδας λιτὰς ἔτι

θεοὶ παρ᾽ ἡμῶν οὐδὲ μηρίων φλόγα,
1020

οὐδ᾽ ὄρνις εὐσήμους ἀπορροιβδεῖ βοάς,

ἀνδροφθόρου βεβρῶτες αἵματος λίπος.

ταῦτ᾽ οὖν, τέκνον, φρόνησον. ἀνθρώποισι γὰρ

τοῖς πᾶσι κοινόν ἐστι τοὐξαμαρτάνειν·

ἐπεὶ δ᾽ ἁμάρτηι, κεῖνος οὐκέτ᾽ ἔστ᾽ ἀνὴρ
1025

ἄβουλος οὐδ᾽ ἄνολβος, ὅστις ἐς κακὸν

πεσὼν ἀκῆται μηδ᾽ ἀκίνητος πέληι.

αὐθαδία τοι σκαιότητ᾽ ὀφλισκάνει.

ἀλλ᾽ εἶκε τῶι θανόντι μηδ᾽ ὀλωλότα

κέντει. τίς ἀλκὴ τὸν θανόντ᾽ ἐπικτανεῖν;
1030

εὖ σοι φρονήσας εὖ λέγω· τὸ μανθάνειν δ᾽

ἥδιστον εὖ λέγοντος, εἰ κέρδος λέγοι.

Κρέων

ὦ πρέσβυ, πάντες ὥστε τοξόται σκοποῦ

τοξεύετ᾽ ἀνδρὸς τοῦδε, κοὐδὲ μαντικῆς

ἄπρακτος ὑμῖν εἰμι· τῶν δ᾽ ὑπαὶ γένους
1035

ἐξημπόλημαι κἀκπεφόρτισμαι πάλαι.

κερδαίνετ᾽, ἐμπολᾶτε τἀπὸ Σάρδεων

ἤλεκτρον, εἰ βούλεσθε, καὶ τὸν Ἰνδικὸν

χρυσόν· τάφωι δ᾽ ἐκεῖνον οὐχὶ κρύψετε.

οὐδ᾽ εἰ θέλουσ᾽ οἱ Ζηνὸς αἰετοὶ βορὰν
1040

φέρειν νιν ἁρπάζοντες ἐς Διὸς θρόνους,

οὐδ᾽ ὣς μίασμα τοῦτο μὴ τρέσας ἐγὼ

θάπτειν παρήσω κεῖνον· εὖ γὰρ οἶδ᾽ ὅτι

θεοὺς μιαίνειν οὔτις ἀνθρώπων σθένει.

πίπτουσι δ᾽, ὦ γεραιὲ Τειρεσία, βροτῶν
1045

χοἰ πολλὰ δεινοὶ πτώματ᾽ αἴσχρ᾽, ὅταν λόγους

αἰσχροὺς καλῶς λέγωσι τοῦ κέρδους χάριν.

Τειρεσίας

φεῦ

ἆρ' οἶδεν ἀνθρώπων τις, ἆρα φράζεται,

Κρέων

τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

Τειρεσίας

ὅσωι κράτιστον κτημάτων εὐβουλία;
1050

Κρέων

ὅσωιπερ, οἶμαι, μὴ φρονεῖν πλείστη βλάβη.

Τειρεσίας

ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς.

Κρέων

οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.

Τειρεσίας

καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

Κρέων

τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.
1055

Τειρεσίας

τὸ δ᾽ αὖ τυράννων αἰσχροκέρδειαν φιλεῖ.

Κρέων

ἆρ' οἶσθα ταγοὺς ὄντας ἃν λέγηις λέγων;

Τειρεσίας

οἶδ᾽· ἐξ ἐμοῦ γὰρ τήνδ᾽ ἔχεις σώσας πόλιν.

Κρέων

σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

Τειρεσίας

ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι.
1060

Κρέων

κίνει, μόνον δὲ μὴ ᾽πὶ κέρδεσιν λέγων.

Τειρεσίας

οὕτω γὰρ ἤδη καὶ δοκῶ τὸ σὸν μέρος.

Κρέων

ὡς μὴ ᾿μπολήσων ἴσθι τὴν ἐμὴν φρένα.

Τειρεσίας

Translations (11)

German (A. Boeckh, 1884) (OCR draft) Experimental (German (A. Boeckh, 1884)) — 929 focus

Noch derselbige Sturm tobt rastlos fort

mit derselben Gewalt in der Jungfrau Brust.

KREON.

Drum büfsen denn auch die Geleitenden bald
895

mit Gewimmer und Weh der Verzög'rung Schuld!

ANTIGONE.

Weh mir! Ganz nah dem Geschicke des Tods

bringt dies Wort mich!

CHOR.

Nicht geb' ich dir jetzt Trostzuspruch mehr,

nicht werde sofort das Gebot vollbracht.
900

ANTIGONE.

O Thebisches Lands heimathliche Stadt,

und Götter des Stamms!

fortschleppen sie ohne Verzug mich!

Ihr Edlen der Stadt, der Thebäischen, seht

von dem Fürstengeschlecht mich übrig allein,
905

welch Loos ich erleid' und von welchen, dieweil

ich das Heilige heilig gehalten!

(Antigone wird abgeführt.)

X. VIERTES STASIMON.

CHOR.

Auch der Danaë Leib mufste des Himmels

Licht, die hehre Gestalt, missen im erzdichten

Str. 1.

Haus, und es barg sie fesselnd düsterer Gruft Kerker.
910

Und doch war von Geschlecht edel sie, o Kind, Kind,

und wahrt' hegend des Zeus strömender Saat goldenen Schatz.

Ja stets waltet die Allmacht des Geschicks furchtbar;

Reichthümer nicht, noch Heeresmacht,

nicht feste Burg entrinnen ihr,
915

noch flutumpeitscht die dunklen Schiffe.

Gegenstr. 1.

Fest ward Dryas' im Zorn heftig entbrannter

Sohn, Edonisches Volks König, den Hohn büfsend,

durch Dionysos' Kraft umgürtet in engen Felsbanden.'

So enttriefet der wahnsinnigen Wuth furchtbar
920

wildaufschäumender Grimm; jener empfand's, daſs er den Gott

angriff, spottend im Wahnsinne, mit Hohnworten.

Denn gottentzückten Frauen wehrt'

er und dem Flammenschein der Nacht,

und reizt' euch, flötenfrohe Musen!
925
Str. 2.

An den Kyanischen Wassern des flutenden Doppelmeers,

dort ist Bosporos' Strand und der Thraker schrecklicher

Salmydessos, wo einst Ares, der Stadt Gott, sah die Wunden, des Fluchs

volle, womit dem Phineus

der Söhne Paar wilder Gattin Ingrimm
930

geblendet, die der Augen Sterne gräuelvoll

mit blutumflofsnen Mörderhänden

und ihrer Webschiffe Zacken ausrifs.

Gegenstr. 2.

Und es vergingen die Armen bejammernd das Jammerleid,

aus unseliger Mutter erzeugt sie, weihelos.
935

Jene sprofste von uraltem Geblüt doch, aus Erechthischem Stamm:

tief in der Grotten Ferne,

umbraus't vom Nordsturm des Vaters wuchs sie,

rofsschnelle Boreastochter, über steilem Fels

ein Gottkind auf, und doch ereilten
940

auch jene, mein Kind, die greisen Mören!

XI. FÜNFTES EPEISODION.

KREON. TEIRESIAS von einem Knaben geführt.

TEIRESIAS.

Ihr Thebens Edle, gleichen Weg her kommen wir,

zwei sehend durch den Einen; denn dem Blinden wird

also der Pfad von seinem Führer vorgezeigt.

KREON.

Welch neue Kunde bringst du, Greis Teiresias?
945

TEIRESIAS.

Ich werd' es lehren; und dem Seher folge du.

KREON.

Entfernt' ich mich doch früher nie von deinem Sinn!

TEIRESIAS.

Drum steuerst auch im rechten Lauf du diese Stadt.

KREON.

Was du mir nütztest, weiſs ich, und erkenn' es an.

TEIRESIAS.

Bedenk', auf Messers Schneide steht dir jetzt das Glück.
950

KREON.

Was ist es? denn bei deinem Worte schaudr' ich auf.

TEIRESIAS.

Erkennen wirst du's aus den Zeichen meiner Kunst.

Denn als ich dort auf altem Vogelschauerthron

safs, wo mir jeder Vogel in den Schaubezirk

des Sehers zuflog, hör' ich unbekannten Laut
955

von Vögeln, kreischend in verworrner böser Wuth;

und wie sie mordend sich zerfleischten mit den Klau'n,

erkannt' ich: denn der Flügel Schlag war klar genug.

Gleich voll Besorgnifs prüft' ich nun der Opfer Brand

auf allentflammten Heerden; doch nicht leuchtete
960

Hephaestos aus dem Opfer; auf der Asche schmolz

der Schenkelbeine feuchter Saft hinschwelend weg,

und qualmt' und spritzte; in die Lüft' empor zerstob

die Galle sprühend; von des Fettes Hüll' entblöfst,

des abgeflofsnen, lagen frei die Schenkel da.
965

Von diesem Knaben lernt' ich, daſs im Schlimmen mir

also die Deutung arger Zeichen unterging.

Denn mir ist dieser Führer, aber andern ich.

Und deines Sinnes wegen kranket so die Stadt.

Denn jeder Altar ist uns, jeder Opferheerd
970

vom Frafs der Vögel und der Hunde ganz erfüllt

mit Oedipus' unselig hingestrecktem Sohn.

So nehmen denn nicht Opferflehen mehr von uns

die Götter, nicht der Schenkelbeine Flammen an,

noch rauscht des Vogels Stimme frohe Zeichen zu,
975

weil er gekostet von des Todten fettem Blut.

Dies also, Kind, bedenke! denn zu fehlen ist

wohl freilich aller Menschen allgemeines Loos;

doch wer gefehlt hat, dieser ist nicht mehr ein Mann

des Mifsgeschicks, noch thöricht, wenn in Übel er
980

gestürzt, sie heilet und nicht unbeweglich bleibt.

Halsstarrigkeit bezeiht sich oft des Unverstands.

Weich denn dem Todten, nach dem Hingeschiedenen

stich nicht: den Todten wieder tödten, welch ein Muth!

Gutmeinend sag' ich Gutes dir: man lernt ja doch
985

ein gutes Wort am liebsten, wenn es Nutzen bringt.

KREON.

O Greis, ihr schieſset wie die Schützen nach dem Ziel

nach diesem Einen alle; selbst die Seherkunst

bleibt euch an mir nicht unversucht: von dieser Zunft

bin ich verkauft und ausgefrachtet lange schon.
990

Treibt denn Gewinn, erwuchert euch das Sardische

Goldsilber, wenn ihr wollet, und der Inder Gold,

das laut're: doch im Grabe bergt ihr jenen nie:

not, wollen selbst Zeus' Adler ihn zum Fraſse sich

fortraubend tragen zu des höchsten Gottes Thron;
995

nicht dann sogar, ob der Entweihung je besorgt,

gestatt' ich sein Begräbniſs: denn wohl weiſs ich, daſs

die Götter nie der Menschen einer kann entweihn.

Auch hochbegabte Männer, Greis Teiresias,

sie fallen oft mit Schanden, wenn sie schändlichen
1000

Entwürfen schöne Worte leihn aus Eigennutz.

TEIRESIAS.

Weh!

Weifs wohl der Menschen einer, überlegt er wohl —

KREON.

Und was denn? was sagst also du von allen aus?

TEIRESIAS.

Wie weit der Güter bestes ist der weise Rath?
1005

KREON.

So weit als Thorheit, denk' ich, gröfstes Übel ist.

TEIRESIAS.

Und dieser Krankheit bis du wahrlich doch erfüllt.

KREON.

Nicht will ich Schmach dem Seher bieten für die Schmach.

TEIRESIAS.

Die beutst du, sagend Lüge sei mein Seherwort.

KREON.

Ja, allzumal geldgierig ist der Seher Volk.
1010

TEIRESIAS.

Und schnöden Vortheil liebet das der Herrschenden.

KREON.

Weifst du, daſs was du sagest, du zum König sagst?

TEIRESIAS.

Wohl: denn durch mich bist Retter du der Stadt und Herr.

KREON.

Ein weiser Seher bist du, doch dem Rechten feind.

TEIRESIAS.

Regst du mich auf zu künden, was im Geiste ruht?
1015

KREON.

Erweck' es; aber rede nur nicht um Gewinn.

TEIRESIAS.

Gewinn denn, glaubst du, such' ich auch an deinem Theil?

KREON.

Nur dieses wisse, meinen Sinn bestichst du nicht.

Spanish (J. A. Bolufer, 1921) (OCR draft) Experimental (Spanish (J. A. Bolufer, 1921)) — 929 focus

Aún la están dominando los impetus ímpetus de las mismas pasiones.

CREONTE

Y en verdad que llorarán los que la llevan, por avanzar tan lentamente.

ANTIGONA

¡Ay de mí! Esa voz suena muy cerca de mi muerte.

CREONTE

No te aconsejo que confies confíes en que estas órdenes han de quedar incumplidas.

ANTIGONA

¡Oh patria, ciudad de la tebana tierra, y dioses de mis abuelos! Ya me llevan; nada espero. ¡Mirad, príncipes de Tebas [a la princesa única que queda], lo que sufro y de qué hombres, por haber practicado la piedad!

CORO

También sufrió Dánae cambiar la celestial luz por las tinieblas en mansión ceñida de bronce, y escondida en funerario tálamo está aprisionada. Y en verdad que por su nacimiento era ilustre, ¡oh niña, niña!, y guardaba en su seno los gérmenes de la lluvia de oro de Júpiter. Pero la fatalidad tiene una fuerza terrible ni las riquezas, ni Marte, ni las torres, ni las negras naves que sufren el embate de las olas la pueden evitar.

Fué Fue encadenado también el irascible niño hijo de Driante y rey de los edones, quien, por su indole índo- le procaz, fué fue encerrado por Dióniso en pétrea cárcel; y así, la terrible y vigorosa violencia de su iracundia se desvanece gota a gota; reconoció él que en su furor había insultado a un dios con su ultrajante lengua. Quería, en verdad, acabar con las endemoniadas bacantes y con el báquico fuego, y ultrajaba a las musas amantes de las flautas.

Y junto a las negras rocas de los dos mares¹ están las orillas del Bósforo y la inhospitalaria Salmideso de los tracios, en donde Marte, el protector de la ciudad, vió vio la execrable herida que a los dos hijos de Fineo infirió la fiera madrastra, que les arrancó los ojos de las órbitas, cruelmente doloridas, sin valerse de espada, sino con sangrientas manos y aguda punta de lanzadera;

y deshaciéndose en lågrimas lágri- mas los desdichados, lloraban la desdichada suerte que les cupo por nacer del ilegitimo ilegítimo casamiento de su madre; y ella era de la raza de los antiguos Erectidas, y se había criado en los lejanos antros, en medio de las tempestuosas tormentas de su padre Bóreas, que, rápido rápi- do como un corcel, corría a pie firme sobre el helado mar, pues era hijo de un dios. Pero sobre ella estaban las Parcas de larga vida, ¡oh hija!

TIRESIAS

Señores de Tebas: venimos dos en compañía con los ojos de uno solo; pues los ciegos, para caminar, necesitamos de un guia guía.

CREONTE

¿Qué hay de nuevo, anciano Tiresias?

TIRESIAS

Yo te lo diré y tú obedece al adivino.

CREONTE

Nunca, hasta hoy, me he apartado de tūs tus consejos.

TIRESIAS

Por eso rectamente has gobernado la ciudad.

CREONTE

Puedo atestiguar que me has dado útiles consejos.

TIRESIAS

Piensa que ahora caminas sobre el filo de una navaja.

CREONTE

¿Qué sucede? ¡Cómo me horrorizan tus palabras!

TIRESIAS

Lo sabrás asi así que oigas los pronósticos de mi arte; pues al tomar asiento en el antiguo sitial de mis agoreras observaciones, donde tengo la estación de toda suerte de aligeros alígeros, oi oí desconocidos gritos de aves que graznaban con infausta y extraña furia, y comprendí que se desgarraban unas a otras con sus ensangrentadas garras, porque el ruido de su aleteo no era equívoco. En seguida, lleno de temor, quise hacer la prueba en las ofrendas que tenía en los altares, del todo encendidos. Pero el fuego no sacaba llama de las victimas víctimas, sino que la grasa derretida de los muslos se fundia fundía sobre la ceniza y humeaba y chisporroteaba; la hiel se disipaba en vapor, y de los muslos, destilando la grasa que los cubría, quedaron los huesos. Tales son los presagios funestos de estos misteriosos sacrificios que he sabido por este niño; pues él me guia guía a mí, así como yo guio guío a los demás. Y esto lo sufre la ciudad por causa de tu determinación; porque nuestros altares y hogares sagrados han sido invadidos todos por las aves y los perros que se han saciado en el cadáver del infeliz hijo de Edipo. Por esto los dioses no aceptan de nosotros ni las plegarias de los sacrificios ni la llama de los muslos de las victimas víctimas; ni ave alguna deja oír gritos de buen agüero, porque se han saciado en la pringue de la sangre corrupta de un cadáver. Por esto, hijo, reflexiona, ya que común a todos los hombres es el errar; pero cuando el hombre yerra no es necio ni infeliz si, reconociendo su error, se enmienda y no es terco; que la terquedad acusa ignorancia. Aplácate, pues, ante el difunto y no aguijonees a un cadáver.

TIRESIAS

¿Qué valor es ensañarse en un muerto? Llevado de mis buenos sentimientos para contigo, te aconsejo bien; y el hacer caso del que bien àconseja aconseja, es cosa muy grata si el consejo es provechoso.

CREONTE

¡Oh anciano! Todos, como arqueros al blanco, disparáis contra mí; y ni siquiera he quedado libre de tu arte adivinatorio, porque he sido vendido y traicionado por mis parientes hace ya tiempo; lucraos, comprad el electro de Sardes si queréis, y el oro de la India; pero a ése no enterraréis en sepultura: ni aunque las águilas de Júpiter, arrebatándolo, se lo quisieran llevar para pasto al trono del mismo dios, ni aun así — sin temor ninguno de cometer sacrilegio-permitiré yo que sepulten a ése; pues bien sé que amancillar a los dioses no puede ningún mortal. Y los hombres más hábiles, ¡oh viejo Tiresias!, suelen caer en vergonzosas caídas cuando exponen bellamente reprobables discursos, sólo por afán de lucro.

TIRESIAS

¡Huy! ¿Acaso sabe algún hombre, acaso piensa...

CREONTE

¿Qué...?

TIRESIAS

cuánto más vale el buen consejo que las riquezas?

CREONTE

Tanto, que yo creo que la necedad es el mayor de los males.

TIRESIAS

De ese mal, no obstante, estás tú lleno.

CREONTE

No quiero a un adivino, aunque me injurie, injuriar.

TIRESIAS

Pues eso haces al decir que mis adivinaciones son falsas.

CREONTE

Porque toda la raza de los adivinos es amiga del dinero.

TIRESIAS

Y la de los tiranos desea enriquecerse torpemente.

CREONTE

¿No sabes que es tu soberano contra quien estás diciendo lo que dices?

TIRESIAS

Lo sé; pues por mí posees esta ciudad, que salvaste.

CREONTE

Tú eres hábil adivino, pero te gusta la injusticia.

TIRESIAS

Me incitarás a revelar lo que debía quedar oculto en mi corazón.

CREONTE

Revélalo; pero que no sea el interés quien te haga hablar.

TIRESIAS

Ahora y antes creo que hablo en interés tuyo.

CREONTE

Pues sabe que no vas a lograr mi aprobación.

TIRESIAS

Latin (F. H. Bothe, 1806) (OCR draft) Experimental (Latin (F. H. Bothe, 1806)) — 929 focus

Puellae huius animus eorumdem adhuc ventorum ipsis flatibus agitatur.

Creon

Atqui plorabunt, qui illam abducere cunctantur adeo.

Antigone

Hei mihi! mortem proxime haec vox accedit.

Creon

Neutiquam te confidere iubeo fore, ut haec non ita decreta sint.

Antigone

O terrae Thebanae urbs paterna, diique veteres , abducor ergo, nec moror amplius. Videte, Thebarum principes, regiam quae sola superest filiam, qualia qualibus a viris patior, pietatem quia colui.

Chorus

Sustinuit etiam Daneë coelesti lumine privari in aereo.

conclavi, abditaque sepulcralis thalami iugum tulit; atqui o nata, nata, genere erat nobilis, gremioque recondita servabat auriílua Iovis semina. At ingens est fati vis; quam nec fortis vel Mars, vel turris, neque undisonae nigrae naves effugiant.

Iugum accepit etiam impotens irae filius Dryantis , rex Edonum, quem Bacchus, ob infestam indolem, saxoso conclusit in carcere.

Adeo a furore destillare terribilem noxiamque poenam, adgnovit demum ille, qui rabiei petulantibus conviciis deum laesit. Enimvero entheas cohibuit feminas, sacrasque Bacchi exstinxit lampades, et tibiarum amantes irritavit Musas.

Iuxta Cyanea aequora gemini maris, litora sunt Bosporia et Thracius Salmydesus, ubi vicinas urbes colens Mars geminos Phinei filios a fera noverca vidit lumine orbatos execrabili vulnere, inficto non lancearum, sed cruentae manus et pectinum cuspidibus.

At miseri dolore tabescentes miseram matris lugebant vicem, coniugii quippe experti vitae geniti;

quae sane genus antiquis ab Erechthidis ducebat, remotisque in antris mutrita fuerat procellas inter paternas, Boreae filia, equos cursu praevertens celso super iugo, deorum progenies: haud tamen secius hanc quoque longaevae Parcae invaserunt, o nata.

Teiresias

Thebani populi proceres, venimus communi via duo, unius oculis videntes:

caeci enim sic a quopiam ducti viam inveniunt.

Creon

Quidnam est, senex Tiresia, novi?

Teiresias

Equidem docebo; tu vero vati obsequere.

Creon

Haud quidem antea a monitis tuis discessi.

Teiresias

Idcirco feliciter hanc urbem rexisti.

Creon

Testari possum me a te iuvatum fuisse.

Teiresias

Cogita, te nunc rursus in ancipiti periculo versari.

Creon

Quidnam est? nam tua me conturbant dicta.

Teiresias

Scies, ubi artis meae audieris indicia. Nam quum sederem veteri in auguraculo, ubi erat mihi omnigenorum alitum statio, ignotum audii sonum clangentium avium insano barbaroque percitarum impetu; easque comperi unguibus invicem se lacerare; quod quidem haud obscure significabat alarum strepitus. Quare perterritus, statim periculum feci victimarum aris in ardentibus. At ex victimis flamma non promicuit; sed rorans humor e femoribus exsudans in cinere absumebatur, et fumabat et exspuebat, fellaque sublata dissipabantur, revolutaque femorum ossa extra adipem iacebant circumdatam. Haec a puero isto comperi, obscurorum sacrorum evanidam divinationem; mihi enim dux ille est, aliisque ego. Et hisce malis propter susceptum tibi consilium laborat urbs. Arae enim et foci omnes pleni sunt nobis alitum canumque praeda ex infausto , qui cecidit , Oedipi filio. Proinde sacra precesque nostras adhuc aversantur Dii, nec femorum accipiunt flammam: nec ulla ales auspicatos gutture edit sonos, postquam hominis occisi pinguem depastae sunt sanguinem. Haec igitur, fili, expende: etenim omnibus hominibus commune est peccare; quum vero quis peccaverit, ille non amplius consilii mentisque inops et infelix dici dignus est, qui, ubi in malum incidit, medelam adhibet, neque immobilis perstat. Nam pervicacia inscitiae arguitur. Quin cede mortuo, neque peremtum punge. Quae fortitudo est denuo enecare mortuum? Haec tibi benevolus bene consulo: a bene monente discere suavissimum est, si monita utilitatem ferant.

Creon

O senex, omnes, tanquam sagittarii in scopum, tela in me mittitis ; nec vestris quidem vatum artibus intentatus sum, cuius generis ab hominibus venditus sum et traditus iampridem.

comparate vobis Sardicum electrum, si vultis, et aurum Indicum: at illum sepulcro non condetis, nec si Iovis aquilae eum pro esca auferre velint sub Saturnii thronum: ne sic quidem, haud ullo huius piaculi terrore motus y sepeliri eum permisero: probe enim novi, mortalem neminem deos posse polluere. Cadunt autem, o senex Tiresia, homines vel maxime industrii foedo lapsu, quum res turpes pulcre loquuntur lucri gratia.

Teiresias

Hem! Ecquis novit, ecquis cogitat homo —

Creon

Quidnam? qualem hanc communem sententiam crepas?

Teiresias

Quam opum praestantissimum sit prudentia ?

Creon

Quomodo, ut opinor, desipere maxima noxa est.

Teiresias

Huius tu quidem plenus es morbi.

Creon

Vati maledicta regerere nolo.

Teiresias

Atqui id ipsum facis, falsa me . vaticinari dicens.

Creon

Vatum enim omne genus est pecuniae avidum.

Teiresias

Tyrannorum vero natio turpia lucra amat.

Creon

Scin' vero, quidquid dicas, te imperanti mihi dicere?

Teiresias

Scio equidem: mea enim opera hanc servasti urbem.

Creon

Peritus es vates, sed amans iniustitiae.

Teiresias

Adiges me, ut immota pectore arcana eloquar.

Creon

Move, modo ne lucri gratia dicas...

Teiresias

Num ergo hucusque lucri gratia dixisse videor, te iudice?

Creon

English (Lewis Campbell, 1906) (OCR draft) Experimental (English (Lewis Campbell, 1906)) — 929 focus

With unchanged fury beats the storm of soul

That shakes this maiden.
930

CR

Then for that, be sure

Her warders shall lament their tardiness.

ANT

Alas! I hear Death’s footfall in that sound.

CR

I may not reassure thee.—’Tis most true.

ANT

O land of Thebè, city of my sires,

Ye too, ancestral Gods! I go—I go!

Even now they lead me to mine end. Behold!

Founders of Thebes, the only scion left
940

Of Cadmus’ issue, how unworthily,

By what mean instruments I am oppressed,

For reverencing the dues of piety.

CHORUS
CHORUS.

Even Danaë’s beauty left the lightsome day.

Closed in her strong and brass-bound tower she lay

In tomb-like deep confine.
945

Yet she was gendered, O my child!

From sires of noblest line,

And treasured for the Highest the golden rain.
950

Fated misfortune hath a power so fell:

Not wealth, nor warfare wild,

Nor dark spray-dashing coursers of the main

Against great Destiny may once rebel.
955

He too in darksome durance was compressed,

King of Edonians, Dryas’ hasty son,

In eyeless vault of stone

Immured by Dionysus’ hest,
960

All for a wrathful jest.

Fierce madness issueth in such fatal flower.

He found ’twas mad to taunt the Heavenly Power,
965

Chilling the Maenad breast

Kindled with Bacchic fire, and with annoy

Angering the Muse that in the flute hath joy.

And near twin rocks that guard the Colchian sea,
970

Bosporian cliffs ’fore Salmydessus rise,

Where neighbouring Ares from his shrine beheld

Phineus’ two sons by female fury quelled.

With cursèd wounding of their sight-reft eyes,

That cried to Heaven to ’venge the iniquity.
975

The shuttle’s sharpness in a cruel hand

Dealt the dire blow, not struck with martial brand.

But chiefly for her piteous lot they pined,
980

Who was the source of their rejected birth.

She touched the lineage of Erechtheus old;

Whence in far caves her life did erst unfold,

Cradled ’mid storms, daughter of Northern wind,

Steed-swift o’er all steep places of the earth.
985

Yet even on her, though reared of heavenly kind,

The long-enduring Fates at last took hold.

TIRESIAS
Enter TIRESIAS , led by a boy.

We are come, my lords of Thebes, joint wayfarers,

One having eyes for both. The blind must still

Thus move in frail dependence on a guide.
990

CR

And what hath brought thee, old Tirésias, now?

TI

I will instruct thee, if thou wilt hear my voice.

CR

I have not heretofore rejected thee.

TI

Therefore thy pilotage hath saved this city.

CR

Grateful experience owns the benefit.
995

TI

Take heed. Again thou art on an edge of peril.

CR

What is it? How I shudder at thy word!

TI

The tokens of mine art shall make thee know.

As I was sitting on that ancient seat

Of divination, where I might command

Sure cognisance of every bird of the air,
1000

I heard strange clamouring of fowl, that screeched

In furious dissonance; and, I could tell,

Talons were bloodily engaged—the whirr

Of wings told a clear tale. At once, in fear,

I tried burnt sacrifice at the high altar:
1005

Where from the offering the fire god refused

To gleam; but a dank humour from the bones

Dripped on the embers with a sputtering fume.

The gall was spirited high in air, the thighs

Lay wasting, bared of their enclosing fat.
1010

Such failing tokens of blurred augury

This youth reported, who is guide to me,

As I to others. And this evil state

Is come upon the city from thy will:

Because our altars—yea, our sacred hearths—
1015

Are everywhere infected from the mouths

Of dogs or beak of vulture that hath fed

On Oedipus’ unhappy slaughtered son.

And then at sacrifice the Gods refuse

Our prayers and savour of the thigh-bone fat—
1020

And of ill presage is the thickening cry

Of bird that battens upon human gore

Now, then, my son, take thought. A man may err;

But he is not insensate or foredoomed

To ruin, who, when he hath lapsed to evil,
1025

Stands not inflexible, but heals the harm.

The obstinate man still earns the name of fool.

Urge not contention with the dead, nor stab

The fallen. What valour is ’t to slay the slain?

I have thought well of this, and say it with care;
1030

And careful counsel, that brings gain withal,

Is precious to the understanding soul.

CR

I am your mark, and ye with one consent

All shoot your shafts at me. Nought left untried,

Not even the craft of prophets, by whose crew
1035

I am bought and merchandised long since. Go on!

Traffic, get gain, electrum from the mine

Of Lydia, and the gold of Ind! Yet know,

Grey-beard! ye ne’er shall hide him in a tomb.

No, not if heaven’s own eagle chose to snatch
1040

And bear him to the throne supreme for food,

Even that pollution should not daunt my heart

To yield permission for his funeral.

For well know I defilement ne’er can rise

From man to God. But, old Tirésias, hear!
1045

Even wisest spirits have a shameful fall

That fairly speak base words for love of gain.

TI

Ah! where is wisdom? who considereth?

CR

Wherefore? what means this universal doubt?

TI

How far the best of riches is good counsel!
1050

CR

As far as folly is the mightiest bane.

TI

Yet thou art sick of that same pestilence.

CR

I would not give the prophet blow for blow.

TI

What blow is harder than to call me false?

CR

Desire of money is the prophet’s plague.
1055

TI

And ill-sought lucre is the curse of kings.

CR

Know’st thou ’tis of thy sovereign thou speak’st this?

TI

Yea, for my aid gives thee to sway this city.

CR

Far seeing art thou, but dishonest too.

TI

Thou wilt provoke the utterance of my tongue
1060

To that even thought refused to dwell upon.
1060

CR

Say on, so thou speak sooth, and not for gain.

TI

You think me likely to seek gain from you?

CR

You shall not make your merchandise on me!

TI

German (J. J. C. Donner, 1875; OCR review) (OCR draft) Experimental (German (J. J. C. Donner, 1875; OCR review)) — 929 focus

Noch tost, wie zuvor, mit derselben Gewalt

Derselbige Sturm in der Jungfrau Brust.
910

Kreon.

Dafür wird auch den Geleitenden dort

Die Verzögerung bald mit Thränen belohnt!

Antigone.

Weh mir! Ganz nahe verheißt dies Wort

Mir des Todes Geschick.

Kreon.

Auch tröste dich nicht mit der Hoffnung mehr,
915

Daß nicht das Gebot gleich werde vollführt.

Antigone.

thebische Burg, o heimisches Land,

Götter des Stamms!¹

Sie führen mich ohne Verzug fort!

Und ihr, o Götter von Thebä, seht
920

Von der Könige Stamm mich übrig allein;

Seht, was ich erduld' und erdulde von wem,

Da mir Heiliges heilig gegolten!

Kreon. Der Chor. Erste Strophe.

Der Chor.

Auch der Danaë Reiz mußte des Himmels

(sie wird abgeführt.)

Lichtstrahl einst mit der Nacht tauschen im erzdichten
925

Haus und verborgen

Im grabähnlichen Ruhgemach wohnen.

Und doch war sie, o Kind, Kind, von Geburt edel,

Und trug hegend im Schooß goldener Saat Ströme von Zeus.

Ja, wohl ist des Geschicks Obergewalt furchtbar;
930

Nie kann der Reichthum, Ares nie,²

Nicht Vesten ihr, kein dunkles Schiff

Entflieh'n, das rings umbraust die Woge.

Erste Gegenstrophe.

Dryas' zornigen Sohn, Herrn der Edonen,³

Als er wider den Gott frevelte voll Hohnlust,
935

Band Dionysos,

In felsstarrende Kluft ihn einzwängend.

So verbrauste des wahnwizigen Grimm's arge

Wildaufschäumende Kraft. Sener empfand's, daß er den Gott

Mit Hohnworten in wahnsinnigem Muth anfiel.
940

Denn gottentzückter Frauen Schwarm,

Des Bacchos Flammen wehrt' er keck,

Und reizt' euch, flötenfrohe Musen.⁴

Zweite Strophe.

An der kyanischen Flut des verschwisterten Meeres hin⁵

Dehnt sich Bosporos' Strand und der Thrakier Salmydessos,
945

Wo Ares, im Land waltend als Gott,

An Phineus' zwei Söhnen

Schaute die grause Wunde,

Nachdem die ruchlose Gattin blendend

Der Augen Sterne beiden nicht mit dem Speere, nein,
950

Ergrimmt ausstach mit blut'gen Händen,

Mit ihrer Webschiffe scharfen Spizen.

Zweite Gegenstrophe.

Und es vergingen die Armen im Leid und beweinten ihr

Unglück, daß sie der Mutter im Unglücksbund entsprossen,

Die doch an dem uralten Geschlecht
955

Des Erechtheus Theil hatte,

Und von des Vaters Stürmen

Umtost, heranwuchs in fernen Grotten,

Die rosseschnelle Boread' auf steilen Höh'n,

Ein Gottkind: doch auch sie bestürmte
960

Die Macht der uralten Moira, Tochter!

Teiresias, von einem Knaben geleitet. Kreon. Der Chor.

Teiresias.

Ihr Fürsten Thebä's, Einen Pfad vollendeten

Wir Zwei, durch Einen sehend; denn es findet ja

Nur so den Weg der Blinde, nur an Führers Hand.

Kreon.

Was bringst du Neues, hoher Greis Teiresias?
965

Teiresias.

Ich will es kundthun, und dem Seher folge du.

Kreon.

Verschloß ich mich doch früher nie vor deinem Sinn.

Teiresias.

Deßwegen lenkst du glücklich auch das Schiff der Stadt.

Kreon.

Ich kann bezeugen und erfuhr, wie mir's gefrommt.⁶

Teiresias.

Bedenk' es, auf der Spize schwebt dir jezt das Glück.
970

Kreon.

Was ist es? Schauder faßt mich an bei deinem Wort.

Teiresias.

Erkennen wirst du's aus den Zeichen meiner Kunst.

Ich war gelagert auf dem alten Schauersiz,

Wohin mir jeder Vogel zugeflogen kam;

Da hör' ich unbekannten Laut von Vögeln, die
975

Wahnsinnig krächzten und in wild verworrnem Ton;

Ich merkte, wie sie mit den Klau'n sich mörderisch

Zerfleischten; denn ganz deutlich scholl der Flügel Schlag.

Erschrocken prüft' ich ungesäumt den Opferbrand

Auf ringsentflammten Herden; doch es glänzte nicht⁷
980

Vom Opfer auf die Flamme, nein, der Schenkel Saft

Schmolz auf der Asche mir hinweg in feuchtem Sud,

Und qualmte fort und sprühte; hoch in Lüften flog

Die Galle ſprüzend, und die Schenkel lagen da,

Herabgeschmolzen, aus des Fettes Hüll' entblößt.
985

Von diesem Knaben weiß ich, daß in solcher Art

Das Opfer böse Zeichen gab und nichtig war;

Denn dieser ist mein Führer, wie ich's Andern bin.

Und also leidet unsre Stadt durch deinen Sinn.

Denn alle Feuerstätten und Altäre sind
990

Durch Hund' entweiht und Vögel, die sich sättigten

An Dedipus' unselig hingesunk'nem Sohn.

So wollen denn die Götter unser Opferfleh'n

Nicht mehr von uns annehmen noch der Schenkel Brand,

Noch tönt ein frohes Zeichen uns des Vogels Ruf,
995

Der satt vom fetten Blute sich des Todten trank.

Dies nun, o Sohn, bedenke! Denn Verfehlungen

Sind zwar gemeinsam allen Erdgeborenen :

Wer aber sich verfehlte, der ist nimmermehr

Von Rath und Glück verlassen, wenn er nach dem Fall
1000

Ausgleicht das Uebel, nicht verharrt in seinem Sinn.

Man zeiht des Unverstandes nur den starren Troz.

Gib also nach dem Todten, stich nach Leichen nicht;

Den Todten nochmals tödten, welch ein Heldenmuth!

Gutmeinend rath' ich Gutes dir; man hört ja doch
1005

Auf guten Rath am liebsten, wenn er Nuzen bringt.

Kreon.

Greis, ihr alle zielet nach dem Einen Mann,

Wie nach dem Ziel der Schüze, ja versucht an mir

Sogar die Seherkunde; doch von dem Geschlecht

Bin ich verhandelt und vertauscht seit lange schon.
1010

Treibt Wucher, handelnd schafft herbei das sardische

Elektron, wenn's euch lüstet, und den indischen

Goldsand: im Grabe bergt ihr jenen nimmermehr;

Ja, wollten auch Zeus' Adler ihn zum Mahle sich

Wegraffen, und ihn tragen an des Gottes Thron:
1015

Ich werde dann auch, unbesorgt um diesen Gräul,

Nicht dulden, daß man ihn begräbt; die Götter ja,

Das weiß ich, kann doch nimmermehr ein Mensch entweih'n.

Auch vielbegabte Männer, Greis Teiresias,

Sie stürzen tief und schimpflich, wenn sie schimpflichen
1020

Anschlägen edle Worte leih'n aus Eigennuz.

Weh!

Teiresias.

Weiß wohl der Menschen Einer, überlegt er wohl

Kreon.

Und was? Von welchem Allgemeinen sprichst du da?

Teiresias.

Daß aller Güter höchstes sei Besonnenheit?
1025

Kreon.

So, wie die Thorheit mir der Uebel größtes dünkt.

Teiresias.

Von dieser Krankheit eben bist du selbst erfüllt.

Kreon.

Mit Schmäh'n erwidern will ich gern dem Seher nicht.

Teiresias.

Wohl schmähst du, wenn du Lüge nennst mein Seherwort.

Kreon.

Geizt doch der Seher ganzes Volk nach Golde nur.
1030

Teiresias.

Und schnöder Habsucht fröhnt das Volk der Könige.

Kreon.

Bedenkst du, daß du, was du sagst, dem Herrscher sagst?

Teiresias.

Wohl; denn durch mich nur hast du Stadt und Thron bewahrt.

Kreon.

Du bist ein kluger Seher, doch dem Bösen hold.

Teiresias.

Aufregen wirst du, was mir still im Busen ruht.
1035

Kreon.

Enthüll' es, aber rede nur nicht um Gewinn.

Teiresias.

So glaub' ich wahrlich jezt zu thun zu deinem nur.

Kreon.

Das wisse, nicht erkaufen wirst du meinen Sinn.

Teiresias.

English (Thomas Francklin, 1758–1759) (OCR draft) Experimental (English (Thomas Francklin, 1758–1759)) — 929 focus

The storm continues, and her angry soul

Still pours its sorrows forth.
930

Creon
HCENE VI 1

Antigone, Chorus.

Creon

The slaves shall suffer

For this delay.

Antigone

Alas ! death cannot be

Far from that voice.

Creon

I would not have thee hope

A moment's respite.

Antigone

O my country's gods !

And thou, my native Thebes ! I leave you now.

Look on me, princes — see the last of all

My royal race—see what I suffer, see
940

From whom I bear it, from the worst of men,

Only because I did delight in \artue. \^Exit Creon.

Antigone
Scene Vlll.

Chorus.

Remember what fair Danae endured,

Condemned to change he^iven's cheerful light
945

For scenes of horror and of night,

Within a brazen tower long time immured ;

Yet was the maid of noblest race,
950

And honoured e'en with Jove's embrace ;

But, oh ! when fate decrees a mortal's woe

Naught can reverse the doom or stop the blow —

Nor heaven above, nor earth and seas below.

The Thracian monarch, Dryas' hapless son,
955

Chained to a rock in to rment lay.

And breathed his angry soul away,

By wrath misguided, and by pride undone ;

Taught by the offended god to know
960

From foul reproach what evils flow ;

For he the rites profaned with slanderous tongue,

The holy flame he quenched, disturbed the song,

A.nd waked to wrath the Muses' tuneful throng.
965

His turbid waves where Salmydessus rolled,

And proud Oyaneji-'s rocks divide the flood,

There from thy temple. Mars, didst thou behold
970

The sons of Phineus weltering in their blood ;

A mother did the cruel deed,

A mother bade her children bleed ;

Both by her impious hand, deprived of light,

In vain lamented long their ravished sight,

And closed their eyes in never-ending night,
975

Long time they wept a better mother's fate,

Unhappy offspring of a luckless bed ?

Yet nobly born, and eminently great
980

Was she, and midst sequestered caverns bred —

Her father's angry storms among,

Daughter of gods, from Boreas sprung —

Equal in swiftness to the bounding steed.

She skimmed the mountains with a courser's speed,

Yet was the nymph to death and misery decreed.
985

fjo

ANTlGOiSlE.

Tiresias
Stro2)hG I. Antistrophe i. Strophe 2. Aritistrophe 2. {Exeunt. ACT IV. Scene 1.

Guide, Creon, Chorus.

Tiresias

Princes of Thebes, behold, conducted hither

By my kind guide — such is the blind man's fate—

Tiresias comes !

What hast thou to impart?

Tiresias
Creon. 0 venerable prophet !

1 will inform thee ;

Observe, and be obedient.

Creon

Have I not
995

been ever so?
995

Tiresias

Thou hast ; and therefore Thebes

Hath flourished still

Creon

By thy protecting hand.

Tiresias

Therefore be wise. For know, this very hour

Is the important crisis of thy fate.

Creon

Spe^ik then ! What is it ] How I dread tlr

words !

Tiresias

When thou hast heard the portents which my

art

But now discovered, thou wilt see it all.

Know then that, sitting on my ancient throne

Augurial, whence each divination comes,

Sudden a strange unusual noise was heard

Of birds, whose loud and barbarous dissonance

I knew not how to interpret. By the sound

Of clashing wings I could discover well

That with their bloody claws they tore each other ;

Amazed and fearful, instantly I tried

On burning altars holy sacrifice —

When, from the victim, lo ! the sullen flame

Aspired not. Smothered in the ashes still

Laid the moist flesh, and, rolled in smoke, repelled

The rising fire, whil^

Were separate. All these .signs of deadly omen,

from their fat the thighs

Boding dark vengeance, did I learn from hiru ;

He is my leader, king, and 1 am thine.

Then mark me well. From thee these evils flow,

From thy unjust decree. Our altars all

Have been polluted by th' unhallowed food

Of birds and dogs, that preyed upon the corse

Of wretched CEdipus' unhappy son ;

Nor will the gods accept our offered prayers,

Or from our hands receive the sacrifice ;

No longer will the birds send forth their sounds

Auspicious, fattened thus with human blood.

Consider this, my son. And, oh ! remember,

To err is human — 'tis the common lot

Of frail mortality ; and he alone

Is wise and happy, who, when ills are done,

Persists not, but would heal the wound he made ;

But self-sufficient obstinacy ever

Is folly's utmost height. Where is the glory

To slay the slain or persecute the dead ?

I wish thee well, and therefore have spoke thus ;

When those who love advise 'tis sweet to learn.

Creon
[Pointing to the Guide.

I know, old man, I am the general marlc,

The butt of all, and you all aim at me.

For me I know your prophecies were made.

And I am sold to this detested race —

Betrayed to them. But make your gains ! Go, purchase

Your Sardian amber, and your Indian gold ;

They shall not buy a tomb for Polynices.

No, should the eagle seoJc him for his food.

And towering bear him to the throne of Jove,

I would not bury him. For well I know

The gods by mortals cannot be polluted ;

But the best men, by sordid gain corrupt.

Say all that's ill, and fall beneath the lowest.

Tiresias

Who knows this, or who dare accuse us of it ?
1050

Creon

What meanst thou by that question ? Askst

thou who ?

Tiresias

How far is wisdom beyond every good !

Creon

As far as folly beyond every ill.

Tiresias

That's a distemper thou 'rt afflicted with.

Creon

I'll not revile a prophet.
1055

Tiresias

But thou (.lost ;
1055

Thou 'It not believe me.
1055

Are lovers all of gold.
1055

Tiresias
Creon. Your prophetic race

Tyrants are so,

Howe'er ilKgotten.

Creon

Knowst thou 'tis a kinjj

Thou 'rt talking thus to ?

Tiresias

Yes, T know it well ;

A king who owes to nie his country's safety.

Creon

Thou'rt a wise prophet, but thou art unjust.

Tiresias

Thou wilt oblige me then to utter that
1060

Which 1 had purposed to conceal.
1060

Creon

Speak out.

Say what thou wilt, but say it not for hire.

Tiresias

Thus may it seem to thee.

Creon

But know, old man,

I am not to be sold.

Tiresias

Spanish (A. G. Garbin, 1889) (OCR draft) Experimental (Spanish (A. G. Garbin, 1889)) — 929 focus

Continúa aún poseida del mismo vértigo que viene agitando su alma.

CREONTE

Tanta lentitud, quizá cueste algunas lágrimas á sus conductores.

ANTÍGONA

¡Ay!... esas duras palabras son mi última sentencia.

CREONTE

De modo alguno has de confiar que quedará sin que se cumpla.

ANTÍGONA

¡Oh! Thebas, patria mía, dioses demi familia!... ¹ ni un momento más... ¡al fin me levan!... Mirad, jefes thebanos, mirad á una princesa, último vástago de una dinastía de reyes, el ultraje que recibe de parte de los hombres, por haber rendido culto á la piedad. (Vasec.—Queda en escena Creonte con el coro.)

Estrofa 1.a

Coro

Del propio modo se vió privada Danae de la claridad de la luz, en su prisión de bronce, oculta á todos los ojos y cautiva en su sepul. cro,—á pesar de ser ilustre su origen, hija mía, y de haber fecundado su seno Júpiter transformado en lluvia de oro. Pero el poder del Destino es incontrastable²: sin que puedan librarse de él ni la riqueza, ni el ficro Marte, ni los fuertes castillos, ni las nayes cn cuyos negros costados se estrellan las olas.

Antistrofa 1.a

CORO

Asi también se vió encadenado el impetuoso hijo de Dryas, rey de los Edonios; por su violencia y maneras impetuosas fué encerrado por Baco en una prisión de piedra. Tales terribles venganzas suscita el furor. Él recono- ció al fin al dios á quien, en su insania, había ofendido con acerbas blasfemias: habiendo cohibido á sus sacerdotisas delirantes y apagado el fuego sacro, y ofendido á las musas, amantes de la armonía.

Estrofa 2.a

CORO

No lejos de las aguas Cyancas, que corren entre ambos mares, junto á las playas del Bósforo y del hospitalario Salsmydesso de Tracia, el dios Marte, adorado en aquellos lugares, vió á los hijos de Fineo execrablemente vulnerados por su cruel madrastra con los ojos fuera de sus órbitas, pidiendo venganza, arrancados no con la lanza, sino por sangrientas manos con la aguda punta de la lanzadera.

Antistrofa 2.a

CORO

¡Desdichados! transidos de dolor, se lamentaban de su mísera suerte, deplorando el himenco fatal de la madre que en mal hora los había dado á luz. Y sin embargo, ella descendía de la antigua familia de los Erechthidas. Hija de Borcas, se había criado en los antros profundos, en medio de las tormentas pater- nales, y con la rapidez de los corceles recorría las llanuras de los hielos. Era de sangre de dioses; y sufrió á pesar de ello, los rudos golpes de las inmortales Parcas, hija de mi corazón!...

LOS MISMOS Y TÍRESIAS

TÍRESIAS

¡Próceres de Thebas! Aquí me teneis en compañía del que me conduce y que ve por los dos: el ciego no puede marchar sin un guía.

CREONTE

Respetable Tiresias, ¿qué te trae por aqui?

TÍRESIAS

Voy á decirtelo; pero has de obedecer á este viejo adivino.

CREONTE

Hasta ahora nunca me he separado de tu consejo.

TÍRESIAS

Razón por la que has gobernado tan felizmente la ciudad.

CREONTE

Reconozco ciertamente los buenos servicios que te debo.

TÍRESIAS

Pues reflexiona que en este momento te haHas al borde de un precipicio.

CREONTE

¿Qué ocurre? Tus palabras me causan horror.

TÍRESIAS

Pues vas á saberlo, si escuchas lo que presagiá mi ciencia, Sentado me hallaba en mi antigua silla augural, teniendo junto á mí un receptáculo de aves de toda especie, cuando súbitamente oigo que arman un estrépito tre- mendo, elamando con unos gritos salvajes y de mal agíiero, y conocía que se estaban desgarrando las unas á las otras, por el vehemente batir de sus alas. Temblando de espanto acudí a hacer un sacrificio en el fuego de los altares; pero la llama brillante no salia de las víctimas; sino que la grosura de las piernas se derrctía, y se absorbía en las cenizas, levantando luego una espesa, rugiente humarcda, y quedando los huesos de los miembros dispersos y separados de la grasa que los envolvia. Tales' son los pormenores de que me daba cuenta este niño —¡y que son presagios funestos de un sacrificio inútil!...—Porque este niño es quien á mí me gula como yo dirijo á los demás. Y estos males han sobrevenido á la ciudad por tu causa; porque nuestras aras y nuestros hogares están repletos de los despojos de las aves y de los perros que se han nutrido con el cadáver del misero hijo de Edipo. Los dioses, pues, no aceptan ni nuestras preces, ni nuestros sacrificios, ni la llama de nuestras víctimas: ni ave alguna exhala grito de buen agúero, pues se han abrevado en la sangre de aquel cadáver. Medita en esto, hijo mío. El error es común á todos los mortales; pero el que yerra, si repara los males causados por su error, si no permanece impasible, obra feliz y sábiamon. te. La arbitrariedad es madre del error. Cesa, pues, de molestar á ese difunto; deja de herir á un cuerpo inerte. ¿Qué valor hay en matar á un muerto segunda vez? Este consejo me lo inspira tu interés; mira que son útiles sicmpre los avisos de la prudencia.

CREONTE

¡Viejo! Veo que venis todos como arqueros á lanzar vuestros dardos contra mi. Los adivinos turban ahora mi reposo; antes los de mi familia me han vendido como mísera mercan. cia. Seguid todos en vuestro tráfico, ganaros todos el electron de Sardes y todo el oro de la India; pero á ese no lograrcis, no, que se le dé sepultura; aunque las águilas de Jove quisicran llevarle en pedazos como ofrenda ante el trono del rey de los dioses, ni aun así, permitiría su inhumación. Y no temicra cometer con cllo profanación: porque yo sé bien que los dioses están al abrigo de las profanaciones de los mortales. S ¡Oh, anciano! Los hombres mas hiúbiles se exponen á dar vergonzosas caidas, cuando el afán de la ganancia los mueve á pronunciar discursos bochornosos.

TÍRESIAS

¡Ay! Cualquiera puede conocer 6 imaginar...

CREONTE

¿Qué? Veamos qué nueva vulgaridad yas á decir...

TÍRESIAS

Cuán superior y preferible es la prudencia á todos los bienes del mundo.

CREONTE

Como, á mi juicio, la insensatez es el más funesto de los males.

TÍRESIAS

Esa es la enfermedad que estás plenamente padeciendo tú en estos instantes. 8

CREONTE

Válgate que no puedo devolver á un sacerdote injuria por injuria.

TÍRESIAS

Y sin embargo, acabas de ultrajarme, calificando mis vaticinios de imposturas.

CREONTE

Todos los de la casta hieromántica sois aficionados al dinero.

TÍRESIAS

La raza de los tiranos es la que ambiciona el sórdido provecho.

CREONTE

¿No sabes tú que es á un Rey á quien se dirigen tus palabras?

TÍRESIAS

Lo sé muy bien: como que, gracias á mí, pudiste salyar á esta ciudad.

CREONTE

Eres en verdad un hábil adivino; pero te complaces en la injusticia.

TÍRESIAS

Al fin me obligarás á descubrir lo que me proponia tener perpétuamente sepultado en mi corazón.

CREONTE

Descúbrelo; pero que no mueva tu lengua la codicia.

TÍRESIAS

Yo no estoy hablando en interés mío, sino en el tuyo.

CREONTE

No conseguirás de ninguna manera enga- ñarmoe.

TÍRESIAS

German (F. Hölderlin, 1804) (OCR draft) Experimental (German (F. Hölderlin, 1804)) — 929 focus

CHOR

Noch von denselben Stürmen hat

Sie noch dieselben Stöfse in der Scele.

KREON

Deswegen werden denen, die sie führen,

Thränen kommen, des Aufschubs wegen.

ANTIGONAE

O mir! grad vor dem Tode
970

Ist diess das Wort.

KREON

Ich rathe, nichts zu wagen,

Nichts derlei dieser zuzusprechen.

( Kreon geht ab.) Vierter Act Erste Scene ANTIGONAE CHOR.

ANTIGONAE

O des Landes Thebes väterliche Stadt,

Ihr guten Geister alle, den Vätern geworden,
975

Also werd’ ich geführt und weile nicht mehr?

Seht übrig von den anderen allen

Die Königin, Thebes Herrn! welch eine

Gebühr’ ich leide von gebührigen Männern,

Der ich gefangen in Gottesfurcht bin.
980

CHOR

Der Leib auch Danaes mufste,

Statt himmlischen Lichts , in Gedult

Das eiserne Gitter haben.

Iın Dunkel lag sie

In der Todtenkammer, in Fesseln ;
985

Obgleich an Geschlechtadel, o Kind!

Sie zählete dem Vater der Zeit

Die Stundenschläge, die goldnen.

Aber des Schiksaals ist furchtbar die Kraft.

Der Reegen nicht, der Schlachtgeist
990

Und der Thurm nicht, und die meerumrauschten

Fliehn sie, die schwarzen Schiffe.

Und gehascht ward zornig behend Dryas Sohn,

Der Edenen König in begeistertem Schimpf

Von Dionysos, von den stürzenden
995

Steinhaufen gedeket,

Den Wahnsinn weint’ er so fast aus,

Und den blühenden Zorn. Und kennen lernt’ er,

Im Wahnsinn tastend, den Gott mit schimpfender Zunge.

Denn stoken macht’ er die Weiber
1000

Des Gottes voll, und das evische Feuer

Und die flötenliebenden

Reizt er, die Musen.

Bei himmelblauen Felsen aber, wo

An beiden Enden Meerist,
1005

Dort sind des Bosphoros Ufer

Und der Busen Salmidessos,

Der Thraziern gehöret; daselbst sah, nahe

Der Stadt, der Schlachtgeist zu, ‚als beiden

Phineiden ward die Wunde der Blindheit
1010

Vom wilden Weibe gestofsen ,

Und finster wars in den muthwillgen Augenzirkeln.

Veni Speeren Stiche. Unter

Blutigen Händen und Nadelspizen.

Und verschnıachtend, die Armen weinten
1015

Das arme Leiden der Mutter; sie hatten

Ehlosen Ursprung; jene aber war

Vom Saamen der altentsprungenen Erechtheiden.

In feruewandelnden Grotten

Ernährt ward sie, in Stürmen des Vaters, die Boreade
1020

Zu Rossen gesellt, auf gradem Hügel,

Der Götter Kind. Doch auch auf jener

Das grolse Schiksaal ruhte, Kind!

(Antigonä wird weggefihrt. ) Zweite Scene TIRESIAS KREON.

TIRESIAS
( von einem Knaben geführt )

Ihr Fürsten Thebes! miteinander kommen

Des Weges wir, durch Einen beide sehend.
1025

Wir Blinden gehen mit Wegweisern so des Weges.

KREON

Was giebt es Neues, Greis Tiresias!

TIRESIAS

Ich will es.sagen , höre du den Seher.

KREON

Auch war ich sonst von deinem Sinn nicht ferne.

TIRESIAS

Drum steuerst du gerad auch mit der Stadt.
1030

KREON

Erfahren hab’ ich Nüzliches und zeug’ es.

TIRESIAS

Auch jezt im zarten Augenblike denke.

KREON

Was ist es denn? Furchtbar ist dieser Mund mir.

TIRESIAS

Du weist es; hörst die Zeichen meiner Kunst.

Denn auf dem alten Stuhle, Vögel schauend,
1035

Safs ich, wo vor mir war ein Hafen aller Vögel,

Da hört’ ich unbekannt von denen ein Geschrei,

Mit üblem Wüthen schrien sie und wild,

Und zerrten mit den Klauen sich einander,

In Mord, das merkt’ ich, denn nicht unverständlich war
1040

Der Flügel Sausen. Schnell befürchtet’ ich,

Und kostete die Flamm’, auf allentzündeten

Altären. Aber aus den Opfern leuchtet

Hephästos nicht. Hingegen aus der Asche

Der nasse Geruch verzehrte die Hüften,
1045

Und raucht’ und wälzte sich, und hoher Zorn ward

Umhergesäet, und die benezten Hüften

Sahn offen aus dem Fett, das sie bedckte,

Die hab’ ich von dem Knaben hier erfahren,

Der zeichenlosen Orgien tödtliche Erklärung.
1050

Denn dieser ist mir Führer, andern ich.

Und diess. Nach deinem Sinn’ erkrankt die Stadt.

Denn die Altäre sind und Feuerstellen

Voll von dem Fras der Vögel und des Hunds,

Vom unschiklich gefallnen Sohn des Oedipus.
1055

Und nicht mehr nehmen auf beim Opfer das Gebet

Von uns die Götter, noch der Hüften Flamme;

Noch rauscht der Vögel wohlbedeutendes

Geschrei her, denn es hat vontodtem Menschenblut

Das Fett gegessen. Das bedenke nun, o Kind!
1060

Denn allen Menschen ist’s gemein, zu fehlen.

Wenn aber einer fehlt, der Mann ist eben

Nicht ungescheut und nicht ein Unglükseel’ger,

Wenn er, gefallen in ein Uebel, heilen

Sich läfset und nicht unbeweglich bleibet.
1065

Denn Eigendünkel zeiget Grobheit an.

Weich du dem Todten und verfolge nicht

Den, der dahin ist. Welche Kraft ist das,

Zu tödten Todte? Gut für dich gesinnt,

Sag’ ich es gut. Zu lernen ist erfreulich,
1070

Spricht einer gut, und nüzet, was er saget.

KREON

O Alter! alle, wie auf eines Schüzen Ziel

Zielt ihr auf unser einen. Ungeschult nicht bin

Von eurer Art ich in der Seherkunst nicht ;

Verkauft bin ich seit langem und betrogen.
1075

Gewinnet! Kauft von Sardes das Electrum,

Wenn ihr es wollt, und Gold von Indien,

Doch in dem Grabe berget ihr nicht jenen,

Nicht, wenn der Donnervogel zukend ihn,

Vor Gottes Thron, als Speise tragen wollte.
1080

Dels ungeachtet lals’ ich, der Krankheiten nicht

Des Himmels fürchtet, nicht ein Grab dem Manne.

Gott regt kein Mensch an, dieses weiss ich.

Es fallen aber, Greis Tiresias ,

Von Sterblichen auch sehr Gewaltige,
1085

Sehr wüsten Fall, wenn solche Worte sie,

Die wüst sind, schön aussprechen, Vortlieils wegen.

TIRESIAS

Ach! weiss es jemand? ists gesprochen irgend ?

KREON

Was giebts? was sagst du dieses Allgemeine?

TIRESIAS

Um wie viel gilt izt mehr Gutmüthj gkeit,, als Wohlseyn?
1090

KREON

So viel, denk’ ich, nicht denken, viel Verlust ist.

TIRESIAS

Von dieser Krankheit aber bist du voll.

KREON

Ich will dem Seher schlimm nicht widersprechen.

TIRESIAS

So sprichst du, da du sagst, ich prophezeihe fälschlich,

KREON

Die Seherart liebt nemlich all das Silber,
1095

TIRESIAS

Tyrannenart liebt schändlichen Gewinn,

KREON

Weist du, dass Feldherrn sind, wozu du redest?

TIRESIAS

Das weiss ich. Denn durch mich erhieltest diese

Stadt du.

KREON

Ein weiser Seher bist du, liebest dennoch Unrecht.
1100

TIRESIAS

Aufregen wirst du mich, das, was noch unerschüttert

Von meinen Gedanken ist, herauszusagen.

KREON

Erschütt’ es! Nur sprich Vortheils wegen nicht!

TIRESIAS

Schein’ ich so sehr dein Theilzu seyn auch izt noch?

KREON

Du wirst nicht täuschen meinen Sinn, das wisse!
1105

English (Sir Richard Jebb1, 1904) (OCR draft) Experimental (English (Sir Richard Jebb1, 1904)) — 929 focus

Even thus endured Danaé in her beauty to change the light of day for brass-bound walls; and in that chamber, secret as the grave, she was held close prisoner; yet was she of a proud lineage, O my 950 daughter, and charged with the keeping of the seed of Zeus, that fell in the golden rain. But dreadful is the mysterious power of fate; there is no deliverance from it by wealth or by war, by fenced city, or dark, sea-beaten ships. 1

And bonds tamed the son of Dryas, swift to wrath, that king of the Edonians ; so paid he for his frenzied taunts, when, by the will of Dionysus, he was pent in a rocky prison. There the fierce exuberance of his 960 madness slowly passed away. That man learned to know the god, whom in his frenzy he had provoked with mockeries; for he had sought to quell the godpossessed women, and the Bacchanalian fire; and he angered the Muses that love the flute. 2

And by the waters of the Dark Rocks, the waters of the twofold sea, are the shores of Bosporus, and 970 Thracian Salmydessus; where Ares, neighbour to the city, saw the accurst, blinding wound dealt to the two sons of Phineus by his fierce wife,—the wound that brought darkness to those vengeance-craving orbs, smitten with her bloody hands, smitten with her shuttle for a dagger.

2

Pining in their misery, they bewailed their cruel 980 doom, those sons of a mother hapless in her marriage ; but she traced her descent from the ancient line of the Erechtheidae; and in far-distant caves she was nursed amid her father’s storms, that child of Boreas, swift as a steed over the steep hills, a daughter of gods; yet upon her also the gray Fates bore hard, my daughter. Enter TEIRESIAS, led by a Boy, on the spectators’ right.

Teiresias

Princes of Thebes, we have come with linked 990 steps, both served by the eyes of one; for thus, by a guide’s help, the blind must walk.

Creon

And what, aged Teiresias, are thy tidings?

Teiresias

I will tell thee; and do thou hearken to the seer.

Creon

Indeed, it has not been my wont to slight thy counsel.

Teiresias

Therefore didst thou steer our city’s course aright.

Creon

I have felt, and can attest, thy benefits.

Teiresias

Mark that now, once more, thou standest on fate’s fine edge.

Creon

What means this? How I shudder at thy message!

Teiresias

Thou wilt learn, when thou hearest the warnings of mine art. As I took my place on mine old seat 1000 of augury, where all birds have been. wont to gather within my ken, I heard a strange voice among them; they were screaming with dire, feverish rage, that drowned their language in a jargon; and I knew that they were rending each other with their talons, murderously ; the whirr of wings told no doubtful tale.

Forthwith, in fear, I essayed burnt-sacrifice on a duly kindled altar: but from my offerings the Fire-god showed no flame; a dank moisture, oozing from the thigh-flesh, trickled forth upon the embers, and smoked, 1010 and sputtered; the gall was scattered to the air; and the streaming thighs lay bared of the fat that had been wrapped round them. Such was the failure of the rites by which I vainly asked a sign, as from this boy I learned; for he is my guide, as I am guide to others. And ’tis thy counsel that hath brought this sickness on our State. For the altars of our city and of our hearths have been tainted, one_and all, by birds and dogs, with carri e hapless corpse, the son of Oedipus: and therefore the 1020 gods no more accept prayer and sacrifice at our hands, or the flame of meat-offering ; nor doth any bird give a clear sign by its shrill cry, for they have tasted the fatness of a slain man’s blood. Think, then, on these things, my son. All men are liable to err ; but when an error hath been made, that man is no longer witless or unblest who heals the ill into which he hath fallen, and remains not stubborn. Self-will, we know, incurs the charge of folly. Nay, allow the claim of the dead; stab not the fallen; what 1030 prowess is it to slay the slain anew? I have sought thy good, and for thy good I speak: and never is it sweeter to learn from a good counsellor than when he counsels for thine own gain.

Creon

Old man, ye all shoot your shafts at me, as archers at the butts;—ye must needs practise on me with seer-craft also;—aye, the seer-tribe hath long trafficked in me, and made me their merchandise. Gain your gains, drive your trade, if ye list, in the silver-gold of Sardis and the gold of India; but ye shall not hide 1040 that man in the grave,—no, though the eagles of Zeus should bear the carrion morsels to their Master’s throne -—no, not for dread of that defilement will I suffer his burial :—for well I know that no mortal can defile the gods.—But, aged Teiresias, the wisest fall with a shameful fall, when they clothe shameful thoughts in fair words, for lucre’s sake.

Teiresias

Alas! Doth any man know, doth any consider...

Creon

Whereof? What general truth dost thou announce? 1050

Teiresias

How precious, above all wealth, is good counsel.

Creon

As folly, I think, is the worst mischief.

Teiresias

Yet thou art tainted with that distemper.

Creon

I would not answer the seer with a taunt.

Teiresias

English (Robert Potter, 1788) (OCR draft) Experimental (English (Robert Potter, 1788)) — 988 focus

I will enclose her, and a little food

Only allow, that no unhallow'd stain

Pollute the state. There to th' infernal king,

Of all the gods whom she reveres alone,

Pouring her vows she haply will obtain

The tempest of her passions yet is high;

Chorus

The same impetuous spirit rules her yet.

For this the slaves that lead her shall be taught

With tears their slow obedience to repent.

Tiresias

Death from that menace is not distant far.

Antigone

I will not sooth thee with the flattering hope

That thy fix'd doom shall ever be reversed.

Thou city of my fathers, royal Thebes,

And you, who from my country drew your birth,

Ye gods, I hence am forced; I am no more!

And you, who o'er the Theban state preside,
940

See the last virgin of an honour'd line,

Your kings; see what I suffer, and from whom,

See me condemn'd for pious deeds to die!

Chorus
STRO. 1.

English (Sir Richard Jebb2, 1904) (OCR draft) Experimental (English (Sir Richard Jebb2, 1904)) — 944-985 focus

Chorus

So too endured Danae in her beauty to change

the light of the sky for brass-bound walls, and in that chamber, both burial and bridal, she was held in strict confinement. And yet was she of esteemed lineage, my daughter,
945

and guarded a deposit of the seed of Zeus that had fallen in a golden rain. But dreadful is the mysterious power of fate—there is no deliverance from it by wealth or by war, by towered city, or dark, sea-beaten ships.
950

955

Chorus

And Dryas’s son, the Edonian king swift to rage, was tamed in recompense for his frenzied insults, when, by the will of Dionysus, he was shut in a rocky prison. There the fierce and swelling force of his madness trickled away.
955

That man came to know the god whom in his frenzy he had provoked with mockeries. For he had sought to quell the god-inspired women and the Bacchanalian fire,
960

and he angered the Muses who love the flute.
965

966

Chorus

And by the waters of the Dark Rocks, the waters of the twofold sea, are the shores of Bosporus and the Thracian city Salmydessus,

where Ares, neighbor of that city, saw the accursed, blinding wound inflicted on the two sons of Phineus by his savage wife. It was a wound that brought darkness to the hollows, making them crave vengeance
970

for the eyes she crushed with her bloody hands and with her shuttle for a dagger.
975

977

Chorus

Wasting away in their misery, they bewailed their miserable suffering

and their birth from their mother stripped of her marriage. But she traced her descent from the ancient line of the Erechtheids, and in far-distant caves she was raised amidst her father’s gusts. She was the child of Boreas,
980

running swift as horses over the steep hills, a daughter of gods. Yet she, too, was assailed by the long-lived Fates, my child.
985

Enter Teiresias, led by a boy, on the spectators’ right.

Teiresias

Princes of Thebes , we have come on a shared journey, two scouting the way by the eyes of one.

For this is the method of travel for the blind, using a guide.
990

Creon

What is it, old Teiresias? What is your news?

Teiresias

I will tell you. You, obey the seer.

Creon

It was not my habit before, at any rate, to stand apart from your will.

Teiresias

Therefore you captained this city on an upright course.

Creon

I have felt and can attest your benefits.
995

Teiresias

Realize that once more now you are poised on fortune’s razor-edge.

Creon

What do you mean? I shudder to hear you!

Teiresias

You will understand, when you hear the signs revealed by my art. As I took my place on my old seat of augury

where all birds regularly gather for me, I heard an unintelligible voice among them: they were screaming in dire frenzy that made their language foreign to me. I realized that they were ripping each other with their talons, murderously—the rush of their wings did not lack meaning.
1000

Quickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered;
1005

the gall was scattered high up in the air; and the streaming thighs lay bared of the fat that had been wrapped around them. Such was the failure of the rites that yielded no sign, as I learned from this boy. For he is my guide, as I am guide to others.
1010

And it is your will that is the source of the sickness now afflicting the city. For the altars of our city and our hearths have one and all been tainted by the birds and dogs with the carrion taken from the sadly fallen son of Oedipus. And so the gods no more accept prayer and sacrifice at our hands,
1015

or the burning of thigh-meat, nor does any bird sound out clear signs in its shrill cries, for they have tasted the fatness of a slain man’s blood. Think, therefore, on these things, my son. All men are liable to err.
1020

But when an error is made, that man is no longer unwise or unblessed who heals the evil into which he has fallen and does not remain stubborn. Self-will, we know, invites the charge of foolishness. Concede the claim of the dead. Do not kick at the fallen.
1025

What prowess is it to kill the dead all over again? I have considered for your good, and what I advise is good. The sweetest thing is to learn from a good advisor when his advice is to your profit.
1030

1033

Creon

Old man, you all shoot your arrows at me, like archers at their mark, and I am not safe

even from the plottings of the seer’s divine art, but by their tribe I have long been bought and sold and made their merchandise. Turn your profits, make your deals for the white gold of Sardis and the gold of India , if it pleases you, but you shall not cover that man with a grave,
1035

not even if the eagles of Zeus wish to snatch and carry him to be devoured at the god’s throne. No, not even then, for fear of that defilement will I permit his burial, since I know with certainty that no mortal has the power to defile the gods.
1040

But even the exceedingly clever, old Teiresias, falls with a shameful fall, when they couch shameful thoughts in fine phrasing for profit’s sake.
1045

Teiresias

Alas! Does any man know, does any consider—

Creon

What is this? What universal truth are you announcing?

Teiresias

—by how much the most precious of our possessions is the power to reason wisely?
1050

Creon

By as much, I think, as senselessness is the greatest affliction.

Teiresias

Yet you came into being full of that disease.

Creon

I have no desire to trade insults with the seer.

Teiresias

Yet that is what you do in saying that I prophesy falsely.

Creon

Yes, for the prophet-clan was ever fond of money.
1055

Teiresias

And the race sprung from tyrants loves shameful gain.

Creon

Do you know that you ramble so about your king?

Teiresias

I am aware, since through me you have saved this city.

Creon

You are a wise seer, but fond of doing injustice.

Teiresias

You will stir me to utter the dire secret in my soul.
1060

Creon

Out with it! But only if it is not for gain that you speak it.

Teiresias

Indeed, I think I speak without mention of gain—where you are concerned.

Creon

Be certain that you will not trade in my will.

1064

Teiresias

Then know, yes, know it well! You will not live through many more

courses of the sun’s swift chariot, before you will give in return one sprung from your own loins, a corpse in requital for corpses. For you have thrust below one of those of the upper air and irreverently lodged a living soul in the grave,
1065

while you detain in this world that which belongs to the infernal gods, a corpse unburied, unmourned, unholy. In the dead you have no part, nor do the gods above, but in this you do them violence. For these crimes the avenging destroyers,
1070

the Furies of Hades and of the gods, lie in ambush for you, waiting to seize you in these same sufferings. And look closely if I tell you this with a silvered palm. A time not long to be delayed will reveal in your house wailing over men and over women.
1075

All the cities are stirred up in hostility, whose mangled corpses the dogs, or the wild beasts or some winged bird buried, carrying an unholy stench to the city that held each man’s hearth. There, now, are arrows for your heart, since you provoke me,
1080

launched at you, archer-like, in my anger. They fly true—you cannot run from their burning sting. Boy, lead me home, so that he may launch his rage against younger men, and learn to keep a quieter tongue
1085

and a better mind within his breast than he now bears. Exit Teiresias.
1090

1091

Chorus

The man is gone, my king, leaving dire prophecies behind. And for all the time that I have had this hair on my head, now white, once dark, I know that he has never been a false prophet to our city.

Creon

I, too, know it well, and my mind is troubled. To yield is terrible, but, to resist, to strike my pride with ruin—this, too, inspires terror.
1095

Chorus

The moment, Creon, requires that you reason wisely.

Creon

What should I do, then? Speak, and I will obey.

Chorus

Go and free the girl from her hollowed chamber. Then raise a tomb for the unburied dead.
1100

Creon

And you recommend this? You think that I should yield?

Chorus

Yes, my king, and with all possible speed. For harms sent from the gods swiftly cut short the follies of men.

Creon

Ah, it is a struggle, but I depart from my heart’s resolve and obey. We must not wage vain wars with necessity.
1105

Chorus

Go, do these things and do not leave their performance to others.

Creon

Right away I will go. Go, go, my servants, each and all of you! Take axes in your hands,

and hurry to that place there in view! But since my judgment has taken this turn, I will be there to set her free, as I myself confined her. I am held by the fear that it is best to keep the established laws to life’s very end.
1110

Notes on the current edition

Antigone

1. Campbell cites line 949, which is not represented by the same numbered line span in the Storr reference XML; the link targets the narrowest available Storr passage, 947-950.

2. Campbell cites line 954, which is not represented by the same numbered line span in the Storr reference XML; the link targets the narrowest available Storr passage, 953-955.

3. Campbell cites line 959, which is not represented by the same numbered line span in the Storr reference XML; the link targets the narrowest available Storr passage, 958-960.

4. Campbell cites line 964, which is not represented by the same numbered line span in the Storr reference XML; the link targets the narrowest available Storr passage, 962-965.

5. Campbell cites line 966-968, which is not represented by the same numbered line span in the Storr reference XML; the link targets the narrowest available Storr passage, 966-967.

6. Campbell cites line 969, which is not represented by the same numbered line span in the Storr reference XML; the link targets the narrowest available Storr passage, 967-970.

Commentary

Commentary (R. C. Jebb) (OCR draft) (Commentary (R. C. Jebb))

mvp-comment-304-1 λήθουσά μ’ ἐξέπινες ¹

mvp-comment-305-1 ἄτα κἀπαναστάσεις ²

mvp-comment-305-2 ἐπαναστάσεις ³ θρόνων ⁴

mvp-comment-306-1 τὸ μὴ ⁵

mvp-comment-307-1 ὁμορροθεῖ ⁶

mvp-comment-308-1 τῆς αἰτίας ⁷ ξυμμετίσχω ⁸ φέρω ⁹

mvp-comment-309-1 ἀλλ’ οὐκ ἐάσει σ’ ¹⁰

mvp-comment-309-2 ’κοινωσάμην ¹¹

mvp-comment-310-1 ξύμπλουν ¹²

mvp-comment-311-1 Cp. Ph. 1293

ὡς θεοὶ ξυνίστορες.

mvp-comment-311-2 λόγοις ¹³

mvp-comment-312-1 μή μ’ ἀτιμάσῃς ¹⁴ τὸ μὴ οὐ ¹⁵ ἁγνίσαι τὸν θ ¹⁶

mvp-comment-313-1 μή μοι ¹⁷ κοινά ¹⁸

mvp-comment-313-2 μηδ’ ἃ μὴ ’θιγες ¹⁹ ἅ ²⁰ ἅ ²¹

mvp-comment-314-1 ποιοῦ σεαυτῆς ²²

mvp-comment-314-2 ἀρκέσω ²⁴

mvp-comment-315-1 σοῦ λελειμμένῃ ²⁵

mvp-comment-315-2 φίλος ²⁶

mvp-comment-316-1 κηδεμών ²⁷

mvp-comment-317-1 ἀλγοῦσα μὲν δῆτ’ ²⁸ δῆτα ²⁹

mvp-comment-317-2 ἐν σοί ³⁰

mvp-comment-317-3 Heath's εἰ γελῶ γ’ ³¹

mvp-comment-318-1 ἀλλὰ νῦν ³²

mvp-comment-319-1 κἀμπλάκω ³³

mvp-comment-319-2 fate? i.e. to be dissociated from it: delib. aor. subj., which can be used, not only in asking what one is to do, but also in expressions of despair as to what one must suffer ( Tr. 973

τί πάθω

;). For

ἀμπλακεῖν

cp. 910 , 1234.

mvp-comment-320-1 εἵλου ³⁴

mvp-comment-320-2 ζῆν ³⁵

mvp-comment-321-1 ἐπ’ ἀρρήτοις … τοῖς ἐμ. λ. ³⁶

mvp-comment-322-1 σὺ μὲν τοῖς ³⁷

mvp-comment-323-1 καὶ μήν ³⁸

mvp-comment-324-1 θάρσει ³⁹

mvp-comment-324-2 ἡ ἐμὴ ψυχή ⁴⁰

mvp-comment-324-3 πάλαι ⁴¹

mvp-comment-324-4 ὥστε τοῖς θ. ὠφελεῖν ⁴²

mvp-comment-325-1 L gives τὼ παῖδε φημὶ ⁴³

mvp-comment-325-2 τὼ παῖδε … τὴν μὲν … τὴν δέ ⁴⁴

mvp-comment-325-3 ἀρτίως ⁴⁵

mvp-comment-326-1 The apology is for her sister as well as for herself: even such prudence ( cp. 68

νοῦν

) as may have been inborn forsakes the unfortunate under the stress of their misfortunes.

mvp-comment-326-2 βλάστῃ ⁴⁶

mvp-comment-326-3 τοῖς κ. πράσσουσιν ⁴⁷

mvp-comment-326-4 ἐξίσταται ⁴⁸

mvp-comment-327-1 σοὶ γοῦν ⁴⁹

mvp-comment-327-2 κακοῖς ⁵⁰

mvp-comment-328-1 τῆσδ’ ἄτερ ⁵¹ μόνῃ ⁵²

mvp-comment-328-2 βιώσιμον ⁵³ τί ⁵⁴

mvp-comment-329-1 ἀλλὰ … μέντοι ⁵⁵

mvp-comment-329-2 ἥδε μὴ λέγε ⁵⁶

mvp-comment-330-1 νυμφεῖα ⁵⁷

mvp-comment-331-1 ἀρώσιμοι ⁵⁸

mvp-comment-332-1 οὐχ ὥς γ’ ⁵⁹ ἡρμοσμένα ἦν ⁶⁰

mvp-comment-333-1 υἱέσι ⁶¹ υἱάσιν ⁶²

mvp-comment-333-2

υἷα, υἷε, υἷες, υἷας

: cp. Monro Hom. Gr. § 107.—The dat. of interest goes with κακὰς γυναῖκας ⁶³ στυγῶ ⁶⁴

mvp-comment-334-1 It is not of much moment that L, like the later MSS., gives this verse to Ismene. Errors as to the persons occur not seldom in L (see, e.g., cr. n. to O. C. 837 , and cp. ib. 1737 ); and here a mistake would have been peculiarly easy, as the dialogue from v. 561 onwards has been between Creon and Ismene. To me it seems certain that the verse is Antigone's, and that one of the finest touches in the play is effaced by giving it to Ismene. The taunt,

κακὰς γυναῖκας υἱέσι

, moves Antigone to break the silence which she has kept since v. 560: in all this scene she has not spoken to Creon, nor does she now address him: she is thinking of Haemon,—of the dishonour to him implied in the charge of having made such a choice, —

ὡς αἰεὶ τὸν ὁμοῖον ἄγει θεὸς ὡς τὸν ὁμοῖον

. How little does his father know the heart which was in sympathy with her own. This solitary reference to her love heightens in a wonderful degree our sense of her unselfish devotion to a sacred duty. If Ismene speaks this verse, then

τὸ σὸν λέχος

in 573 must be, ‘the marriage of which you talk’ (like El. 1110

οὐκ οἶδα τὴν σὴν κλῄδον

'), which certainly is not its natural sense.

mvp-comment-334-2 Αἷμον ⁶⁵

mvp-comment-335-1 ἄγαν γε λυπεῖς ⁶⁶

mvp-comment-336-1 The MSS. give this verse to Ismene; but Boeckh is clearly right in giving it to the Chorus. Ismene asked this question in 568, and Creon answered: she rejoined to this answer (570), and Creon replied still more bitterly. She could not now ask her former question over again. But there is no unfitness in the question being repeated by a new intercessor, since to ask it thus is a form of mild remonstrance.

mvp-comment-337-1 ἐμοί ⁶⁷ ἔφυ ⁶⁸

mvp-comment-338-1 This verse clearly belongs to the Chorus, to whom L assigns it. The first words of the next verse show this. Hermann objected that in similar situations the Chorus usually has two verses. It is true that this is usually the case. But O. T. 1312 is enough to show that there was no rigid rule; why, indeed, should there be? And, here, surely,

πλέον ἥμισυ παντός.

mvp-comment-338-2 δεδογμένα ⁶⁹

mvp-comment-339-1 καὶ σοί γε κἀμοί ⁷⁰

mvp-comment-339-2 μὴ τριβάς ⁷¹

mvp-comment-339-3 νιν ⁷²

mvp-comment-340-1 ἐκ δὲ τοῦδε ⁷³ γυναικας ⁷⁴ ἀνειμένας ⁷⁵

mvp-comment-341-1 χοἱ θρασεῖς ⁷⁶ πέλας ⁷⁷ εἰσορῶσι ⁷⁸

mvp-comment-343-1 κακῶν ἄγευστος ⁷⁹

mvp-comment-344-1 σεισθῇ θεόθεν ⁸⁰

mvp-comment-344-2 ἄτας οὐδὲν ἐλλείπει ⁸¹ ἐλλείπει ⁸²

mvp-comment-344-3 γενεᾶς ἐπὶ πλῆθος ⁸³ γενεᾶς ⁸⁴

mvp-comment-345-1 ὅμοιον ⁸⁵

mvp-comment-345-2 ποντίαις ⁸⁶ πνοαῖς ⁸⁷ ὅταν οἶδμα ⁸⁸ ποντίαις δυσπν. Θρ. πνοαῖς ⁸⁹ ἐπιδράμῃ ἔρεβος ὕφαλον ⁹⁰ Θρῄσσαισιν ⁹¹

mvp-comment-346-1 κελαινὰν θῖνα ⁹²

mvp-comment-346-2 δυσάνεμοι ⁹³ δυσάνεμον ⁹⁴

mvp-comment-346-3 στόνῳ βρ.· ⁹⁵

mvp-comment-346-4 ἀντιπλῆγες ⁹⁶ ἀκταί ⁹⁷

mvp-comment-347-1 ἀρχαῖα ⁹⁸

mvp-comment-347-2 ὁρῶμαι ⁹⁹ οἴκων ¹⁰⁰ φθι^τῶν ¹⁰¹

mvp-comment-348-1 ἀπαλλάσσει ¹⁰²

mvp-comment-348-2 γενεὰν γένος ¹⁰³ ἔχει ¹⁰⁴

mvp-comment-348-3 λύσιν ¹⁰⁵

mvp-comment-349-1 νῦν γὰρ ἐσχάτας ¹⁰⁶ ὃ τέτατο ¹⁰⁷ ἐτέτατο ¹⁰⁸ κατ’ αὖ ¹⁰⁹ ὑπέρ ¹¹⁰ ὅπερ ¹¹¹ ὃ τέτατο ¹¹² νιν ¹¹³ φάος ¹¹⁴ ἐσχάτη ῥίζα ¹¹⁵ φάος ¹¹⁶ νιν ¹¹⁷ φάος ¹¹⁸ θάλος ¹¹⁹ τέτατο ¹²⁰ ῥίζας ¹²¹

mvp-comment-350-1 κατ’ αὖ … ἀμᾷ, ¹²² κοπίς ¹²³ κόνις ¹²⁴ κόνις ¹²⁵

mvp-comment-350-2 (1) If κόνις ¹²⁶ καταμᾷ ¹²⁷

mvp-comment-350-3 (2) If we read κοπίς ¹²⁸

mvp-comment-350-4 It has further been urged against

κοπίς

that the word is too homely. This may be so; but we lack proof.

κοπίς

seems to have been a large curved knife, known to the Greeks chiefly as ( a) a butcher's or cook's implement, ( b) an oriental military weapon. It does not follow, however, that the effect here would be like that of ‘chopper,’ or of ‘scimitar,’ in English. The dignity of a word may be protected by its simplicity; and

κοπίς

is merely ‘that which cuts.’ Pindar was not afraid of homeliness when he described a chorus-master as a

κρατήρ

, or an inspiring thought as an

ἀκόνα

(cp. O. C. 1052 n.). Nicander could say, of the scorpion,

τοίη οἱ κέντροιο κοπίς

( Ther. 780 ). If

κοπίς

be right, the change to

κόνις

may have been caused, not by a misreading of letters, but by mere inadvertence,—the copyist having the word

κόνις

in his thoughts at the moment: it has already occurred frequently ( 247 , 256 , 409 , 429 ).—See Appendix.

mvp-comment-351-1 λόγου … ἄνοια ¹²⁹ φρενῶν ἐρινύς ¹³⁰

mvp-comment-352-1 τεάν ¹³¹

mvp-comment-352-2 δύνα^σιν ¹³²

mvp-comment-352-3 κατάσχοι ¹³³

mvp-comment-353-1 The MS. παντογήρως ¹³⁴ παντοθήρας ¹³⁵ παντόθηρος ¹³⁶ πάντ’ ἀγρεύων ¹³⁷

mvp-comment-354-1 The MS. οὔτ’ ἀκάματοι θεῶν ¹³⁸

mvp-comment-354-2

οὐδὲν ἕρπει

. Far the best emendation is οὔτε θεῶν ἄκματοι ¹³⁹ θεῶν ¹⁴⁰ θεῶν μῆνες ¹⁴¹ θεῶν ¹⁴² οὔτε ¹⁴³

mvp-comment-354-3 ἄκματοι ¹⁴⁴

mvp-comment-355-1 I doubt whether the dat. χρόνῳ ¹⁴⁵

mvp-comment-355-2 μαρμαρόεσσαν ¹⁴⁶

mvp-comment-356-1 τό τ’ ἔπειτα ¹⁴⁷ τὸ μέλλον ¹⁴⁸

mvp-comment-356-2 καὶ τὸ πρίν ¹⁵² ἐπαρκέσει ¹⁵³

mvp-comment-357-1 πάμπολύ γ’ ¹⁵⁴

mvp-comment-357-2 ἕρπει ¹⁵⁵ ἕρπειν ¹⁵⁶ ἕρπει ¹⁵⁷

mvp-comment-357-3 πάμπολις ¹⁵⁸

mvp-comment-358-1 ἁ γὰρ δή ¹⁵⁹ γάρ ¹⁶⁰ πολύπλαγκτος ¹⁶¹

mvp-comment-358-2 oft tossed up and down, ploughing a sea of vain deceits.’—

πολύπλαγκτος

might also be act., ‘causing men to err greatly’; but this is less fitting here.

mvp-comment-359-1 πολλοῖς μὲν ὄνασις ¹⁶²

mvp-comment-360-1 ἀπάτα … ἐρώτων ¹⁶³

mvp-comment-360-2 κουφονόων ¹⁶⁴

mvp-comment-361-1 The

ἀπάτη

, or final frustration of his desires, ἕρπει ¹⁶⁵ οὐδὲν εἰδότι ¹⁶⁶

mvp-comment-362-1 πρὶν … προσαύσῃ ¹⁶⁷

mvp-comment-362-2 προσαύσῃ ¹⁶⁸

mvp-comment-362-3 πόδα ¹⁶⁹ προσαύσῃ ¹⁷⁰

mvp-comment-363-1 σοφίᾳ ¹⁷¹

mvp-comment-363-2 ἔκ του ¹⁷²

mvp-comment-363-3 πεφάνται ¹⁷³

mvp-comment-364-1 τὸ κακὸν δοκεῖν ποτ’ ¹⁷⁴ ποτέ ¹⁷⁵

mvp-comment-364-2 1676 Among them he a spirit of phrenzy sent, Who hurt their minds. Cp.

βλαψίφρων, φρενοβλαβής

. Il. 19.137

ἀλλ’ ἐπεὶ ἀασάμην, καί μευ φρένας ἐξέλετο Ζεύς

. Theognis 403

σπεύδει ἀνήρ, κέρδος διζήμενος, ὅν τινα δαίμων | πρόφρων εἰς μεγάλην ἀμπλακίην παράγει, | καί οἱ ἔθηκη δοκεῖν, ἃ μὲν ᾖ κακά, ταῦτ’ ἀγάθ’ εἶναι, | εὐμαρέως, ἃ δ’ ἂν ᾖ χρήσιμα, ταῦτα κακά

. Lycurgus in Leocr. § 92

οἱ γὰρ θεοὶ οὐδὲν πρότερον ποιοῦσιν ἢ τῶν πονηρῶν ἀνθρώπων τὴν διάνοιαν παράγουσι· καί μοι δοκοῦσι τῶν ἀρχαίων τινὲς ποιητῶν ὥσπερ χρησμοὺς γράψαντες τοῖς ἐπιγιγνομένοις ταῦτα τὰ ἰαμβεῖα καταλιπεῖν· ὅταν γὰρ ὀργὴ δαιμόνων βλάπτῃ τινά, | τοῦτ’ αὐτὸ πρῶτον, ἐξαφαιρεῖται φρενῶν | τὸν νοῦν τὸν ἐσθλόν, εἰς δὲ τὴν χείρω τρέπει | γνώμην, ἵν’ εἰδῇ μηδἐν ὧν ἁμαρτάνει

. The schol. on our verse quotes an unknown poet's lines,

ὅταν δ’ ὁ δαίμων ἀνδρὶ πορσύνῃ κακά, | τὸν νοῦν ἔβλαψε πρῶτον, ᾧ βουλευεται

. (‘Quem Iuppiter vult perdere, dementat prius.’ See n. in Appendix.)— The epic ἔμμεν ¹⁷⁶

mvp-comment-365-1 ὀλίγιστον ¹⁷⁷ ὀλιγοστόν ¹⁷⁸ πράσσει … ἐκτὸς ἄτας ¹⁷⁹ ἄτας ¹⁸⁰

mvp-comment-366-1 μήν ¹⁸¹

mvp-comment-366-2 νέατον ¹⁸²

mvp-comment-366-3 to a person,

νέατος

could not be said of a sole survivor unless he was also the latest-born.

γέννημ’

: cp. 471 n.

mvp-comment-366-4 ἀχνύμενος ¹⁸³ μόρον ¹⁸⁴

mvp-comment-367-1 In the MS. reading (see cr. n.)

νύμφης

is a gloss on τάλιδος ¹⁸⁵ τῆς μελλογάμου ¹⁸⁶ τῆς μελλογάμου ¹⁸⁷ τάλιδος ¹⁸⁸

mvp-comment-368-1 ἀπάτας ¹⁸⁹ λεχέων ¹⁹⁰

mvp-comment-370-1 μάντεων ὑπέρτερον ¹⁹¹

mvp-comment-371-1 τελείαν ¹⁹²

mvp-comment-371-2 ψῆφο<*> ¹⁹³

mvp-comment-371-3 ἆρα μή ¹⁹⁴

mvp-comment-371-4 τῆς μελλονύμφου ¹⁹⁵

mvp-comment-371-5 λυσσαίνων ¹⁹⁶ σοὶ μέν ¹⁹⁷ θυμαίνων ¹⁹⁸

mvp-comment-372-1 σοὶ μέν ¹⁹⁹

mvp-comment-372-2 πανταχῇ δρῶντες ²⁰⁰

mvp-comment-373-1 σός ²⁰¹

mvp-comment-373-2 γνώμας ἔχων χρηστάς ²⁰² ἀπορθοῖς ²⁰³ μοι ²⁰⁴

mvp-comment-374-1 ἀξιώσεται ²⁰⁶ ἀξ. μείζων φέρεσθαι ²⁰⁷ ἀξίως ἔσται ²⁰⁸

mvp-comment-374-2 σοῦ καλῶς ἡγουμ. ²⁰⁹ μείζων ²¹⁰

mvp-comment-375-1 γάρ ²¹¹

mvp-comment-375-2 διὰ στέρνων ἔχειν ²¹² διά ²¹³ ἔχειν ²¹⁴ οὕτω ²¹⁵ ἔχειν ²¹⁶

mvp-comment-376-1 (One ought to think thus),—that is, ὄπισθεν ἑστάναι πατρ. γνώμης ²¹⁷ πάντα ²¹⁸ ἑστάναι ²¹⁹

mvp-comment-377-1 ὡς ²²⁰

mvp-comment-377-2 ἀνταμύνωνται ²²¹ κακοῖς ²²²

mvp-comment-378-1 ἄλλο ²²³ φῦσαι ²²⁴ πλήν ²²⁵ ἄλλο ²²⁶ εἴποις ²²⁷

mvp-comment-378-2 πόνους ²²⁸

mvp-comment-378-3 γέλων ²²⁹

mvp-comment-379-1 τὰς φρένας γ’ ²³⁰ γε ²³¹ φρένας σύ γ’ ἡδονῇ ²³²

mvp-comment-379-2 φρένας … ἐκβάλῃς ²³³

mvp-comment-379-3 ὑφ’ ἡδονῆς ²³⁴

mvp-comment-380-1 ψυχρόν ²³⁵

mvp-comment-380-2 παραγκάλισμα ²³⁶

mvp-comment-381-1 δόμοις ²³⁷

mvp-comment-381-2 ἕλκος ²³⁸

mvp-comment-381-3 φίλος ²³⁹

mvp-comment-382-1 πτύσας ²⁴⁰

mvp-comment-382-2 ὠσεί τε δυσμενῆ ²⁴¹ τε ²⁴²

mvp-comment-383-1 νυμφεύειν ²⁴³

mvp-comment-384-1 ἀπιστήσασαν ²⁴⁴ ψευδῆ ²⁴⁵

mvp-comment-385-1 κτενῶ ²⁴⁶

mvp-comment-385-2 πρὸς ταῦτ ²⁴⁷

mvp-comment-385-3 ἐφυμνείτω ²⁴⁸

mvp-comment-385-4 Δία ξύναιμον ²⁴⁹

mvp-comment-386-1 τά γ’ ἐγγ. φύσει ²⁵⁰

mvp-comment-386-2 ἄκοσμα ²⁵¹

mvp-comment-386-3 θρέψω ²⁵²

mvp-comment-386-4 κάρτα τοὺς ἔξω γ. ²⁵³

mvp-comment-387-1 Seidler transposes vv. 663—667, placing them after 671. The object is to bring vv. 668—671 into immediate connection with 662. In this there is one slight grammatical gain; since, as the vv. stand in the MSS.,

τοῦτον ...τὸν ἄνδρα

(668) means, ‘the man who acts thus’ (viz., as described in vv. 666 f.). But the order given in the MSS. is right. The transposition obliterates one of the finest touches in the speech. Creon demands that the obedience of the citizens to the ruler shall be absolute (666 f.). And then he supplements this demand with a remark on the dignity of such obedience. The man who so obeys gives the best proof that he could also rule (668 ff.). Seidler destroys the point of vv. 668 ff. by placing them after 662.

mvp-comment-387-2 The connection of thought in the whole passage—which is slightly obscured by compression—may be most clearly shown by taking the verses in small consecutive groups. (1) 659 f. If I tolerate disloyalty

mvp-comment-387-3 in my own relatives, I shall encourage it in other citizens. (2) 661 f. For (

γάρ

) only a man who is firm (

χρηστός

) where his own relatives are concerned will be found to uphold justice in the State (i.e. will have the authority necessary for doing so). (3) 663 f. Now, I recognise disloyalty in any one who breaks the law and defies the government, as Antigone has done. (4) 666 f. Instead of so doing, the citizen is bound to obey the government in everything. (5) 668—671. There is nothing slavish in that; on the contrary, it shows that the citizen is not only a good subject, but would, if required, be a good ruler;—as he would also be a good soldier.—Then comes the general censure on unruliness (672—676). And then the conclusion:—I must vindicate my authority, and punish Antigone (677 —680).

mvp-comment-388-1 ὑπερβάς ²⁵⁴

mvp-comment-388-2 τοὐπιτάσσειν ²⁵⁵

mvp-comment-388-3 νοεῖ ²⁵⁶

mvp-comment-389-1 στήσειε ²⁵⁷

mvp-comment-389-2 καὶ τἀναντία ²⁵⁸

mvp-comment-390-1 τοῦτον … τὸν ἄνδρα ²⁵⁹

mvp-comment-390-2 καλῶς...εὖ ²⁶⁰

mvp-comment-390-3 ἄν ²⁶¹ ἄρχειν ²⁶² θέλειν ²⁶³

mvp-comment-391-1 δορὸς … χειμῶνι ²⁶⁴

mvp-comment-391-2 προστεταγμένον ²⁶⁵

mvp-comment-391-3 παραστάτην ²⁶⁶

mvp-comment-392-1 πόλεις ὄλλυσιν, ἥδ’ ²⁶⁷ πόλεις τ’ … ἥδ’ ²⁶⁸

mvp-comment-393-1 συμμάχου ²⁶⁹ συμμάχηι ²⁷⁰ σὺν μάχῃ ²⁷¹

mvp-comment-393-2 τροπὰς καταρρήγνυσι ²⁷²

mvp-comment-393-3 τῶν δ’ ὀρθουμένων ²⁷³ τὰ πολλὰ σώματα ²⁷⁴

mvp-comment-393-4 ἡ πειθαρχία ²⁷⁵

mvp-comment-394-1 ἀμυντέ’ ²⁷⁶

mvp-comment-394-2 τοῖς κοσμουμένοις ²⁷⁷ τοῖς κ. ²⁷⁹

mvp-comment-395-1 κοὔτοι … ἡσσητέα ²⁸⁰

mvp-comment-396-1 δεῖ ²⁸¹ ἐκπεσεῖν ²⁸²

mvp-comment-396-2 thrust out: oft. of dethronement (

ἐκπ. τυραννίδος, ἀρχῆς, κράτους

, Aesch. ), or of exile (

χθονός

, O. C. 766 ).

mvp-comment-396-3 κοὐκ ἂν...καλοίμεθ’ ἄν ²⁸³

mvp-comment-397-1 μέν ²⁸⁴

mvp-comment-397-2 τῷ χρόνῳ ²⁸⁵

mvp-comment-397-3 κεκλέμμεθα ²⁸⁶

mvp-comment-398-1 δοκεῖς λέγειν φρονούντως περὶ ²⁸⁷

mvp-comment-399-1 θεοί ²⁸⁸

mvp-comment-399-2 κτημάτων ²⁸⁹

mvp-comment-400-1 ἐγὼ δ’ ὅπως ²⁹⁰

mvp-comment-400-2 μὴ ²⁹¹ ὅπως ²⁹² μή ²⁹³ ὀρθῶς ²⁹⁴

mvp-comment-400-3 μήτ’ ἐπισταίμην ²⁹⁵

mvp-comment-401-1 καλῶς ἔχον ²⁹⁶ γένοιτο ἂν καὶ ἑτέρῳ ²⁹⁷

mvp-comment-402-1 σοῦ δ’ οὖν ²⁹⁸ σοῦ ²⁹⁹ σοί ³⁰⁰ σὺ δ’ οὐ πέφυκας ³⁰¹ τις ³⁰² μῆνίν τιν’ ἢ κότον τιν ³⁰³

mvp-comment-403-1 τὸ γὰρ σόν ³⁰⁴ ὄμμα ³⁰⁵

mvp-comment-403-2 δημότῃ ³⁰⁶

mvp-comment-404-1 λόγοις τοιούτοις ³⁰⁷ λόγοις τοιούτοις ³⁰⁸

mvp-comment-404-2 οἷς ³⁰⁹ τέρψει ³¹⁰ κλύων ³¹¹ μή ³¹² τέρψῃ ³¹³

mvp-comment-405-1 ὑπὸ σκότον ³¹⁴ ἀκούειν ³¹⁵ ὀδύρεται ³¹⁶

mvp-comment-406-1 κάκιστ’ … εὐκλεεστάτων ³¹⁷

mvp-comment-406-2 ἀπ’ ἔργων ³¹⁸

mvp-comment-407-1 ἥτις ³¹⁹ μήθ’ … μήθ’ ³²⁰ εἴασε ³²¹ ὀλέσθαι ³²²

mvp-comment-407-2 αὐτάδελφον ³²³

mvp-comment-407-3 ἐνφοναῖς ³²⁴

mvp-comment-408-1 χρυσῆς ³²⁵

mvp-comment-408-2 λαχεῖν ³²⁶ ἀξία ³²⁷

mvp-comment-409-1 ἐπέρχεται ³²⁸

mvp-comment-410-1 θάλλοντος ³²⁹

mvp-comment-410-2 μεῖζον εὐκλείας ³³⁰

mvp-comment-410-3 πρὸς παίδων ³³¹ εὐκλεία ³³²

mvp-comment-411-1 νυν ³³³

mvp-comment-411-2 φόρει ³³⁴

mvp-comment-411-3 ἦθος ³³⁵ ὡς φὴς σύ ³³⁶

mvp-comment-411-4 κοὐδέν ³³⁷

mvp-comment-411-5 τοῦτο ³³⁸

mvp-comment-412-1 μόνος ³³⁹ φρονεῖν ³⁴⁰ ψυχήν ³⁴¹

mvp-comment-412-2

αὐτὸς μοῦνος ποικίλα δήνε’

(devices)

ἔχειν, | κεῖνός γ’ ἄφρων ἐστί, νόου βεβλαμμένος ἐσθλοῦ, | ἴσως γὰρ πάντες ποικίλ’ ἐπιστάμεθα

. Isocr. or. 3 § 43 joins Theognis, Hesiod and Phocylides as

ἀρίστους...συμβούλους τῷ βίῳ τῷ τῶν ἀνθρώπων

. They were read in schools.

mvp-comment-413-1 οὗτοι ³⁴²

mvp-comment-413-2 διαπτυχθέντες ³⁴³

mvp-comment-413-3 κενοί ³⁴⁴

mvp-comment-414-1 ἄνδρα ³⁴⁵ μανθάνειν ³⁴⁶ τό ³⁴⁷

mvp-comment-414-2 κεἰ … ᾖ ³⁴⁸

mvp-comment-414-3 τείνειν ³⁴⁹

mvp-comment-414-4 παρὰ ῥείθρ. ³⁵⁰

mvp-comment-414-5 χειμάρροις ³⁵¹

mvp-comment-415-1 ὑπείκει ³⁵²

mvp-comment-415-2 αὐτόπρεμνα ³⁵³

mvp-comment-416-1 αὔτως ³⁵⁴

mvp-comment-416-2 ναός ³⁵⁵

mvp-comment-416-3 ἐγκρατῆ ³⁵⁶

mvp-comment-416-4 πόδα ³⁵⁷

mvp-comment-417-1 μηδέν ³⁵⁸

mvp-comment-417-2 κάτω στρέψας ³⁵⁹ τὸ πλοῖον ³⁶⁰ τὸ λοιπόν ³⁶¹

mvp-comment-417-3 σέλμασιν ³⁶² ὑπτίοις ³⁶³

mvp-comment-418-1 εἶκε θυμοῦ ³⁶⁴

mvp-comment-418-2 καὶ μετάστασιν δίδου ³⁶⁵

mvp-comment-418-3 δίδου ³⁶⁶ εἶκε ³⁶⁷ καί ³⁶⁸ καί ³⁶⁹

mvp-comment-419-1 εἴ τις γνώμη πρόσεστι καὶ ἀπ’ ἐμοῦ ν. ³⁷⁰ καί ³⁷¹

mvp-comment-419-2 πρεσβεύειν ³⁷²

mvp-comment-420-1 φῦναι ³⁷³

mvp-comment-420-2 πάντ’ ³⁷⁴

mvp-comment-421-1 εἰ δ’ οὖν ³⁷⁵ φιλεῖ γάρ ³⁷⁶

mvp-comment-421-2 τοῦτο … ταύτῃ ³⁷⁷ ταύτῃ ³⁷⁸

mvp-comment-421-3 ῥέπειν ³⁷⁹

mvp-comment-422-1 καὶ τὸ τῶν εὖ λεγόντων μανθάνειν καλόν ³⁸⁰

mvp-comment-423-1 σέ τ’ ³⁸¹ διπλᾶι ³⁸² διπλᾶ ³⁸³ διπλῇ ³⁸⁴ διπλᾶ ³⁸⁵

mvp-comment-423-2 On the other hand, διπλῇ ³⁸⁶

mvp-comment-424-1 καὶ ³⁸⁷ διδαξ. ³⁸⁸

mvp-comment-424-2 δή ³⁸⁹

mvp-comment-424-3 τὴν φύσιν ³⁹⁰

mvp-comment-425-1 μηδέν ³⁹¹ τὸ μὴ δίκ. ³⁹²

mvp-comment-425-2 τὸν χρόνον ³⁹³ τἄργα ³⁹⁴

mvp-comment-426-1 ἔργον ³⁹⁵

mvp-comment-426-2 τοὺς ἀκοσμοῦντας ³⁹⁶

mvp-comment-426-3 σέβειν ³⁹⁷

mvp-comment-427-1 οὐδ’ ³⁹⁸

mvp-comment-428-1 τοιᾷδε … νοσῳ ³⁹⁹

mvp-comment-428-2 ἐπείληπται ⁴⁰⁰

mvp-comment-429-1 Θήβης ⁴⁰¹ ὁμόπτολις ⁴⁰²

mvp-comment-430-1 ἡμῖν ⁴⁰³ ἐμέ ⁴⁰⁴

mvp-comment-431-1 ὡς ἄγαν νέος ⁴⁰⁵

mvp-comment-432-1 Dobree's με ⁴⁰⁶ γε ⁴⁰⁷ χρή ⁴⁰⁸ ἄλλῳ ἢ ’μοί ⁴⁰⁹ ἐμοί ⁴¹⁰ χρή γε ⁴¹¹

mvp-comment-433-1 πόλις γὰρ οὐκ ἔσθ’ ⁴¹²

mvp-comment-433-2

τυραννίς

ἔσχατον πόλεως νόσημα

, Rep. 544 C. de Rep. 3. 31

ubi tyrannus est, ibi...dicendum est nullam esse rempublicam.

mvp-comment-434-1 νομίζεται ⁴¹³

mvp-comment-435-1 καλῶς ἐρήμης γ’ ⁴¹⁴

mvp-comment-436-1 Though at least one late MS. (Paris E) has

συμμαχεῖν

, it is needless to assume here the same mixed constr. as Tr. 1238

ἁνὴρ δ’ ὅδ’, ὡς ἔοικεν, οὐ νεμεῖν ἐμοὶ | φθίνοντι μοῖραν

mvp-comment-437-1 οὖν ⁴¹⁵ προκήδομαι ⁴¹⁶

mvp-comment-438-1 ὦ παγκάκιστε ⁴¹⁷

mvp-comment-438-2 διὰ δίκης ἰὼν πατρί ⁴¹⁸

mvp-comment-439-1 ἀρχάς ⁴¹⁹

mvp-comment-440-1 οὐ γὰρ σέβεις ⁴²⁰

mvp-comment-440-2 τιμάς ⁴²¹

mvp-comment-441-1 ὦ μιαρόν ⁴²² γυναικὸς ὕστερον ⁴²³

mvp-comment-442-1 ‘I may be inferior to a woman, but at least you will never find me yielding to base temptations.’ It would have been

αἰσχρόν

if he had allowed fear or self-interest to deter him from pleading this cause. ( Cp. 509 .) Cp. Tr. 489

ἔρωτος...ἥσσων

: fr. 844

ἥσσων...ὀργῆς.

mvp-comment-442-2 οὔ τἄν ⁴²⁴

mvp-comment-442-3 γε ⁴²⁵

mvp-comment-443-1 γοῦν ⁴²⁶

mvp-comment-444-1 καὶ σοῦ γε ⁴²⁷

mvp-comment-445-1 Objections have been made to the traditional order of these verses, chiefly in two respects. (1) 755

εἰ μὴ πατὴρ ἦσθ’

is—it is argued—the strongest thing said by Haemon, and ought therefore to come immediately before Creon's final outburst,

ἄληθες

; (758). How could it be followed by merely so mild a phrase as

μὴ κώτιλλέ με

?—We may reply:— Haemon says that, if Creon were not his father, he would have thought him mad. It is to this that

μὴ κώτιλλέ με

refers, meaning, ‘Do not seek to deceive me by an affectation of filial deference.’ (2) 757

βούλει λέγειν τι

is too mild a remark—it is said—to form the climax of provocation to Creon's anger. We may reply:—It is in substance, if not in form, such a climax, —for a father who holds that unquestioning obedience (640) is a son's first duty. It asserts Haemon's right to maintain his own views against his father's,—

διὰ δίκης ἰέναι

, as Creon put it (742). The traditional order seems, therefore, to be right.

mvp-comment-445-2 Three modes of transposition have been proposed. (1) Enger puts 756 and 757 after 749. Then

κώτιλλε

(756) refers to Haemon's plea that he has his father's cause, and that of religion, at heart. We lose nothing by such a transposition; but neither do we gain.

mvp-comment-445-3 (2) Donner (in his transl., ed. 1863) simply transposed verses 755 and 757, leaving the rest as they stand. For this it may fairly be said that 757 comes very fitly after 754. On the other hand it seems to me that 756 does not aptly follow 757.

mvp-comment-445-4 (3) Pallis arranges thus:—749, 756, 755, 754, 757, 750—753. Thus

κενὰς γνώμας

(753) becomes the last sting.— The fact is that, in a stormy altercation, we do not look for a closely logical texture and a delicately graduated crescendo. The MS. order is (to my mind) the best; but other arrangements are possible, and would be nearly as good.

mvp-comment-445-5 Creon, instead of replying to v. 749, abruptly repeats his resolve.

οὐκ ἔστιν ὡς ταύτην ἔτι ζῶσαν γαμεῖς

(fut.)

ποτέ

, it cannot be that you shall ever wed her while she yet lives; i.e. she is to die at once, and can become your bride, if ever, only

ἐν Ἅιδου

(654). Cp. 1240 .— ὡς ⁴²⁸ ποτέ ⁴²⁹ ταύτην ⁴³⁰

mvp-comment-446-1 ἥδ’ ⁴³¹ ὀλεῖ τινά ⁴³²

mvp-comment-447-1 ἦ ἐπεξέρχει και ἐπαπειλῶν ὧδε θρασύς; ⁴³³ καί ⁴³⁴

mvp-comment-448-1 κλαίων ⁴³⁵

mvp-comment-448-2 φρενώσεις ⁴³⁶

mvp-comment-449-1 οὐκ εὖ φρονεῖν ⁴³⁷

mvp-comment-450-1 δούλευμα ⁴³⁸

mvp-comment-450-2 μὴ κωτιλλέ με ⁴³⁹

mvp-comment-450-3 Cp. Theognis 363

εὖ κώτιλλε τὸν ἐχθρόν

(cajole)'

ὅταν δ’ ὑποχείριος ἔλθῃ, | τῖσαί νιν, πρόφασιν μηδεμίαν θέμενος

: id. 851

Ζεὺς ἄνδρ’ ἐξολέσειεν Ὀλύμπιος, ὃς τὸν ἑταῖρον | μαλθακὰ κωτίλλων ἐξαπατᾶν ἐθέλει

mvp-comment-451-1 λέγειν … κλύειν; ⁴⁴⁰ λέγειν τι ⁴⁴¹

mvp-comment-452-1 ἄληθες; ⁴⁴²

mvp-comment-452-2 οὐ τόνδ’ Ὄλ. ⁴⁴³

mvp-comment-452-3 ἴσθ’ ὅτι ⁴⁴⁴

mvp-comment-453-1 χαίρων ⁴⁴⁵

mvp-comment-453-2 ἐπὶ ψόγοισι δεννάσεις ⁴⁴⁶ ἐπί ⁴⁴⁷ ἔτι ⁴⁴⁸

mvp-comment-454-1 ἄγετε ⁴⁴⁹ ἄγ’ ἄγε ⁴⁵⁰ ἄγαγε ⁴⁵¹

mvp-comment-454-2 τὸ μῖσος ⁴⁵²

mvp-comment-454-3 κατ’ ὄμματ’ ⁴⁵³

mvp-comment-454-4 παρόντι … πλησία ⁴⁵⁴

mvp-comment-455-1 ἔμοιγε ⁴⁵⁵ οὔτε ⁴⁵⁶ τε ⁴⁵⁷

mvp-comment-455-2 οὐδαμά ⁴⁵⁸

mvp-comment-455-3 ἐν ὀφθαλμοῖς ⁴⁵⁹

mvp-comment-456-1 ὡς ⁴⁶⁰

mvp-comment-456-2 τοῖς θέλουσι ⁴⁶¹

mvp-comment-457-1 ἐξ ὀργῆς ταχύς ⁴⁶²

mvp-comment-457-2 βαρύς ⁴⁶³

mvp-comment-458-1 μεῖζον ἢ κατ’ ἄνδρα ⁴⁶⁴

mvp-comment-458-2 ἰών ⁴⁶⁵

mvp-comment-458-3

αἱρήσοιμ’ ἰών

: Ai. 304

ὅσην κατ’ αὐτῶν ὕβριν ἐκτίσαιτ’ ἰών

. So here it scornfully suggests some daring enterprise.

mvp-comment-459-1 For δ’ οὖν ⁴⁶⁶

mvp-comment-459-2 τὼ … τώδε ⁴⁶⁷

mvp-comment-459-3 καί ⁴⁶⁸ κατακτ. νοεῖς ⁴⁶⁹ κατακτ ⁴⁷⁰

mvp-comment-460-1 θιγοῦσαν ⁴⁷¹

mvp-comment-460-2 γὰρ οὖν ⁴⁷²

mvp-comment-461-1 καί ⁴⁷³ βουλεύει ⁴⁷⁴

mvp-comment-461-2 σφε ⁴⁷⁵

mvp-comment-462-1 ἔνθα ⁴⁷⁶

mvp-comment-463-1 πετρώδει … ἐν κατώρυχι ⁴⁷⁷

mvp-comment-464-1 ὡς ἄγος μόνον ⁴⁷⁸ ὡς ⁴⁷⁹ ὅσον ⁴⁸⁰

mvp-comment-464-2 ἄγος ⁴⁸¹

mvp-comment-464-3 Creon's edict had announced that the transgressor would be publicly stoned to death (36). It is to this that the anxious question of the Chorus alludes (772). Creon had already said that Antigone's doom was to be

κάκιστος

(489). But now, at least, he feels that he cannot inflict such a death on the maiden, his kinswoman. She shall die, not by stoning, but by starvation. The choice is not prompted by cruelty, but simply by the desire to avoid physical violence.

mvp-comment-464-4 The danger of a

μίασμα

—to be avoided by a dole of food—has no relation to the special circumstances,—Antigone's royal birth, and the nature of her offence. In the ancient belief, that danger existed whenever a person was put to death by starvation. Two notions were probably blended; ( a) that, if a little food was given, the death was nature's work, not man's; ( b) that the

νέρτεροι

claimed an indemnity for the usual

ἐναγίσματα

. So the Greeks put Philoctetes ashore on desolate Lemnos, —

ῥάκη προθέντες βαιὰ καί τι καὶ βορᾶς | ἐπωφέλημα σμικρόν

( Ph. 274 ). So, too, when a Vestal was to be buried alive, the small vault in the Campus Sceleratus was furnished with a couch, a burning lamp, and a small table, on which the dole was placed,—bread, olives, milk, and a jug of water ( Plut. Num. 10 ).

mvp-comment-465-1 πᾶσ’ ⁴⁸²

mvp-comment-466-1 ὃν μόνον σέβει ⁴⁸³

mvp-comment-466-2

ἐγγενεῖς

(199). By honouring him, and Hades (519), she has dishonoured those other gods.

mvp-comment-467-1 τὸ μὴ θανεῖν ⁴⁸⁴ τεύξεται ⁴⁸⁵

mvp-comment-468-1 ἀλλὰ τηνικαῦτα ⁴⁸⁶ τἀν ⁴⁸⁷

mvp-comment-470-1 ἀνίκατε μάχαν ⁴⁸⁸

mvp-comment-471-1 ἐν κτήμασι πίπτεις, ⁴⁸⁹

mvp-comment-472-1 ἐν μαλακαῖς παρειαῖς ⁴⁹⁰

mvp-comment-472-2 ἐννυχεύεις ⁴⁹¹

mvp-comment-473-1 ὑπερπόντιος ⁴⁹²

mvp-comment-473-2 ἔν τ’ ἀγρ. αὐλαῖς ⁴⁹³

mvp-comment-474-1 οὔτ’ ἀθανάτων ⁴⁹⁴

mvp-comment-474-2 σὲ … φύξιμός ἐστι ⁴⁹⁵

mvp-comment-475-1 σέ γ’ ⁴⁹⁶

mvp-comment-475-2 ὁ δ’ ἔχων ⁴⁹⁷

mvp-comment-476-1 ἀδίκους ⁴⁹⁸ παρασπᾷς ⁴⁹⁹

mvp-comment-477-1 ξύναιμον ⁵⁰⁰

mvp-comment-477-2 ἔχεις ⁵⁰¹

mvp-comment-477-3 ταράξας ⁵⁰²

mvp-comment-478-1 ἐναργής ⁵⁰³

mvp-comment-478-2 βλεφάρωνἵμερος ⁵⁰⁴ εὐλέκτρου νύμφας ⁵⁰⁵

mvp-comment-478-3 εὐλέκτρου ⁵⁰⁶

mvp-comment-479-1 πάρεδρος ἐν ἀρχαῖς ⁵⁰⁷ πάρεδρος ⁵⁰⁸ ἐν ἀρχαῖς ⁵⁰⁹

mvp-comment-479-2 The words answer metrically to

φύξιμος οὐδείς

(788). The first two syllables of

πάρεδρος

therefore represent a resolved long syllable. Pindar affords some instances of such resolution (see Appendix), and there is a probable example below (970

ἀγχίπολις Ἄρης

, where see n.). But it is rare, and certainly unpleasing. As

mvp-comment-479-3 a whole, too, the phrase

πάρεδρος ἐν ἀρχαῖς

is suspicious. A yet stronger objection is the strangeness of describing the power which is in conflict with the

θεσμοί

as their assessor, or peer, in sway; an expression which would seem appropriate only if that power was working in harmony with them; as when Eur. ( Eur. Med. 843 ) speaks of

σοφίᾳ παρέδρους...ἔρωτας, | παντοίας ἀρετᾶς ξυνεργούς

,—‘the loves that sit with wisdom, co-workers of all excellence,’—those aspirations of the soul which assist intellectual effort.

mvp-comment-479-4 The best line of emendation yet suggested is that of Semitelos, who writes ὥστε πέρα δρᾶν ⁵¹⁰

mvp-comment-480-1 ἐμπαίζει ⁵¹¹ νικᾷ ⁵¹²

mvp-comment-481-1 καὐτὸς θεσμῶν ἔξω ⁵¹³

mvp-comment-481-2 φέρομαι ⁵¹⁴

mvp-comment-481-3 ἴσχειν δ’ ⁵¹⁵

mvp-comment-482-1 πηγάς ⁵¹⁶

mvp-comment-483-1 παγκοίτην ⁵¹⁷

mvp-comment-483-2 of Antigone are brought into finer relief by the different tone of the choral anapaests. Cp. 822 , and see Appendix on 110.—Cp. O. C. 1578 (Death)

τὸν αἰένυπνον

. The word θάλαμον ⁵¹⁸

mvp-comment-483-3 ἀνύτουσαν ⁵¹⁹

mvp-comment-485-1 νεάταν … νέατον δέ ⁵²⁰

mvp-comment-485-2 νέατον ⁵²¹

mvp-comment-485-3 κοὔποτ’ αὖθις ⁵²²

mvp-comment-486-1 παγκοίτας ⁵²³ πάγκοινος ⁵²⁴

mvp-comment-487-1 ἄγει … ἀκτάν ⁵²⁵

mvp-comment-488-1 οὔθ’ ὑμεναίων … οὔτ’ ἐπινύμφειος … ὕμνος ⁵²⁶

mvp-comment-488-2 οὔτε … ἔγκληρον, … οὔτε … ὕμνησεν ⁵²⁸

mvp-comment-488-3 ἐπινύμφειος ⁵²⁹ ἐπινυμφίδιος ⁵³⁰ ἐπὶ νυμφείοις ⁵³¹ ἐπινυμφίδιος ⁵³²

mvp-comment-489-1 Ἀχέροντι νυμφεύσω ⁵³³

mvp-comment-490-1 ξιφέων ⁵³⁴ ἐπίχειρα ⁵³⁵

mvp-comment-491-1 αὐτόνομος ⁵³⁶

mvp-comment-491-2 δή ⁵³⁷ μόνη ⁵³⁸ Ἀΐδην ⁵³⁹ Ἅιδην ⁵⁴⁰

mvp-comment-492-1 ἤκουσα δή ⁵⁴¹

mvp-comment-492-2 λυγροτάταν ⁵⁴²

mvp-comment-492-3 ξέναν ⁵⁴³

mvp-comment-493-1 Ταντάλου ⁵⁴⁴

mvp-comment-493-2 Σιπύλῳ ⁵⁴⁵

mvp-comment-494-1 ἀτενής ⁵⁴⁶

mvp-comment-494-2 πετραία βλάστα δάμασεν ⁵⁴⁷ αι^ ⁵⁴⁸

mvp-comment-495-1 καί νιν ὄμρροι ⁵⁴⁹ τέγγει δ’ ⁵⁵⁰ ὄμβρῳ ⁵⁵¹ τακομέναν ⁵⁵² τέγγει … δειράδας ⁵⁵³ ὄμβροι ⁵⁵⁴ ὄμβρῳ ⁵⁵⁵

mvp-comment-495-2 χιών ⁵⁵⁶

mvp-comment-495-3 οὐδαμά ⁵⁵⁷

mvp-comment-496-1 τέγγει δ’ ὑπ’ ὀφρύσι … δειράδας ⁵⁵⁸

mvp-comment-496-2 The Niobe of Sipylus has usually been identified with a colossal rock-image on the N. side of the range. It is rudely carved in relief, within a rectangular niche on the face of a limestone cliff, and represents a woman seated on a throne. (See Stark, Niobe, pl. 1, Leips. 1863: cp. Baumeister, Denkm. p. 1029). Prof. W. M. Ramsay, however, holds that this image is the ‘very ancient’

ἄγαλμα

of Cybele mentioned by Paus. 3.22.4 . In two respects it differs from the ancient accounts of the Niobe (quoted below): ( a) it does not ‘weep,’—for the rainwater drops from the front of the niche, clear of the figure; and ( b) the likeness to a human form grows, instead of vanishing, as one approaches. ( Journ. Hellen. Studies III. 61 ff., 1882.) This has been confirmed by another traveller, Herr Schweisthal (as reported in the Berl. Phil. Wochenschr., May 28, 1887, p. 704). He finds the true Niobe at no great distance from the Cybele, but nearer Magnesia, and in the vicinity of a stream (the Jarikkaia) which Humann, in his ‘Excursion into Sipylus’ (1881), had already identified with the Achelous of Il. 24.616 . It is a natural phenomenon,—the semblance—as seen from a distance—of a draped woman, seated high on the rocks; she looks towards the right, and lifts her right arm, as if in lament.

mvp-comment-496-3 The best ancient description is by a poet whose native place was in that neighbourhood,—Quintus Smyrnaeus (1. 293— 306):—‘Her streaming tears still fall from the heights of the rugged cliff; and in sympathy with her the sounding waters of the Hermus make lament, and the lofty peaks of Sipylus, over which the mist that shepherds dread floats evermore. A great marvel is she to passers by, because she is like a sorrowful woman, who mourns some cruel grief, and weeps without stint. Such verily seems the figure, when thou gazest at it from afar; but when thou drawest near, lo, 'tis but a sheer rock, a cliff of Sipylus’ (

φαίνεται αἰπήεσσα πέτρη, Σιπύλοιό τ’ ἀπορρώξ

mvp-comment-496-4 Nonnus was thinking of the effect from the road, when he wrote (2. 160),

ἕσσομαι ὡς Νιόβη καὶ ἐγὼ λίθος, ὄφρα καὶ αὐτὴν | λαϊνέην στενάχουσαν ἐποικτείρωσιν ὁδῖται

. Pausanias, too, says that, at a certain distance from the cliff,

δεδακρυμένην δόξεις ὁρᾶν καὶ κατηφῆ γυναῖκα

, but that the illusion vanishes on a nearer approach (1. 21 § 3).

mvp-comment-497-1 ὁμοιοτάταν ⁵⁵⁹

mvp-comment-498-1 ἀλλὰ … θανοῦσαν ⁵⁶⁰ καίτοι ⁵⁶¹ ζῶσαν ⁵⁶² θανοῦσαν ⁵⁶³ οἴμοι γελῶμαι ⁵⁶⁴

mvp-comment-498-2 θεός ⁵⁶⁵

mvp-comment-498-3 θεογεννής ⁵⁶⁶ θειογενής ⁵⁶⁷

mvp-comment-499-1 καίτοι ⁵⁶⁸ φθιμένῃ ⁵⁶⁹

mvp-comment-499-2 κἀκοῦσαι ⁵⁷⁰ μέγ’ ἀκοῦσαι ⁵⁷¹

mvp-comment-500-1 τοῖς ἰσοθέοις σύγκληρα ⁵⁷² ἔγκληρα ⁵⁷³

mvp-comment-500-2 Hipp. 1011 : or (2) pass., included in one's

κλῆρος

, as H. F. 468

ἔγκληρα πεδία ...κεκτημένος

(‘by inheritance’). Here,

ἔγκληρα

was perh. partly due to a reminiscence of

ἔγκληρον

in 814.—The change of τοῖς ἰσοθέοις ⁵⁷⁴ τοῖσι θεοῖσιν ⁵⁷⁵ ι— ⁵⁷⁶ α— ⁵⁷⁷ τοῖς ἰσοθέοις ἔγκληρα ⁵⁷⁸

mvp-comment-501-1 ζῶσαν … θανοῦσαν ⁵⁷⁹

mvp-comment-502-1 γελῶμαι ⁵⁸⁰

mvp-comment-503-1 πολυκτήμονες ⁵⁸¹

mvp-comment-504-1 κρῆναι ⁵⁸²

mvp-comment-504-2 εὐαρμάτου ⁵⁸³

mvp-comment-504-3 ἄλσος ⁵⁸⁴

mvp-comment-504-4 ἔμπας ⁵⁸⁵

mvp-comment-505-1 ὔμμ’ ⁵⁸⁶

mvp-comment-505-2 ἐπικτῶμαι ⁵⁸⁷ ἐπί ⁵⁸⁸

mvp-comment-506-1 οἵα ⁵⁸⁹

mvp-comment-506-2 φίλων ἄκλαυτος ⁵⁹⁰

mvp-comment-507-1 ἕργμα τυμβόχωστον ⁵⁹¹ ἕρμα ⁵⁹²

mvp-comment-508-1 ποταινίου ⁵⁹³

mvp-comment-509-1 Though every treatment of this verse must remain subject to doubt, far the most probable (to my mind) is Seyffert's modification of Boeckh's βροτοῖς οὔτ’ ἐν νεκροῖς κυροῦσα ⁵⁹⁴ οὔτε ⁵⁹⁵ κυροῦσα ⁵⁹⁶ νεκροῖς ⁵⁹⁷

mvp-comment-510-1 μέτοικος ⁵⁹⁸

mvp-comment-511-1 προβᾶσ’ … πολύ ⁵⁹⁹ προσέπεσες ⁶⁰⁰

mvp-comment-511-2 πολύ ⁶⁰¹ ἐσχάτου ⁶⁰² προσέπεσες ⁶⁰³

mvp-comment-512-1 πατρῷόν τινα … ἆθλον ⁶⁰⁴ τινά ⁶⁰⁵

mvp-comment-512-2 ἐκτίνεις ⁶⁰⁶

mvp-comment-513-1 μερίμνας ⁶⁰⁷ οἶκτον ⁶⁰⁸ πατρός ⁶⁰⁹ πότμου ⁶¹⁰ οἶκτον ⁶¹¹

mvp-comment-513-2 to taking

οἶκτον

as acc. in apposition with

ἔψαυσας...μερίμνας

is that this would imply

τό

(

σε

)

ψαῦσαι ἀλγ. ἐμοὶ μερίμνης οἶκτός ἐστιν

: as Eur. Or. 1105

Ἑλένην κτάνωμεν, Μενέλεῳ λύπην πικράν

, implies,

τὸ Ἑλένην κτανεῖν Μενέλεῳ λύπη πικρὰ ἔσται

: Aesch. Ag. 224

ἔτλα δ’ οὖν | θυτὴρ γενέσθαι θυγατρός, γυναικοποίνων πολέμων ἀρωγάν

, implies,

τὸ θυτῆρα γενέσθαι ἀρωγὴ ἦν

. Now, if we had, for instance,

ἀνεμνήσθην μερίμνης

, it is conceivable that

οἶκτον

, as acc. in appos., should mean

οἴκτου ἀφορμήν

ἔγερσιν

. But when, as here, the subject of

ἔψαυσας

is distinct from the person who makes the lament, it seems impossible that

οἶκτον

should have this pregnant sense.

mvp-comment-513-3 ἀλγ. μερίμνας ⁶¹² οἶτον ⁶¹³

mvp-comment-513-4 τριπόλιστον ⁶¹⁴

mvp-comment-513-5 κλεινοῖς Λαβδακίδαισιν ⁶¹⁵ πότμου ⁶¹⁶

mvp-comment-513-6 ἁμετέρου ⁶¹⁷

mvp-comment-514-1 ματρῷαι λέκτρων ἆται ⁶¹⁸ πατρῷαι ⁶¹⁹

mvp-comment-514-2

λέκτρον οὐκ ὀκνεῖν με δεῖ

; and ( b) with

πατρῷαι

the explanation by

ἐμῷ πατρί

, etc., would have been less needed.

mvp-comment-515-1 κοιμήματα . . αὐτογέννητα . . ματρός ⁶²⁰

mvp-comment-515-2 ἐμῷ πατρί ⁶²¹

mvp-comment-515-3 δυσμόρου ⁶²²

mvp-comment-516-1 οἵων ⁶²³ ποτέ ⁶²⁴ οἵων ⁶²⁵ ποτέ ⁶²⁶ οὕς ⁶²⁷ οἵων ⁶²⁸ ματρός.—ἀραῖος ⁶²⁹

mvp-comment-516-2 μέτοικος ⁶³⁰

mvp-comment-517-1 κασίγνητε ⁶³¹

mvp-comment-518-1 θανὼν ἔτ’ οὖσαν ⁶³²

mvp-comment-518-2 κατήναρες ⁶³³

mvp-comment-519-1 σέβειν ⁶³⁴

mvp-comment-519-2 sense,

εὐσέβεια

’: i.e. though it is not complete

εὐσέβεια

—which the Chorus regard as including loyalty to the State's laws— yet, so far as it goes, it deserves praise of the same kind. Cp. 924

τὴν δυσσέβειαν εὐσεβοῦσ’ ἐκτησάμην

: by practising

εὐσέβεια

towards the dead, she had come to be thought, on the whole,

δυσσεβής

—as a law-breaker. The Chorus is here the apologist of Creon, and this concession is meant to emphasise the next sentence. Hence the purposed vagueness of σέβειν ⁶³⁵

mvp-comment-520-1 κράτος δὲ ⁶³⁶ ὅτῳ ⁶³⁷

mvp-comment-520-2 οὐδαμᾷ ⁶³⁸ μέλει ⁶³⁹

mvp-comment-521-1 αὐτόγνωτος ⁶⁴⁰ αὐτὴ γιγνώσκουσα ⁶⁴¹

mvp-comment-521-2 ὀργά ⁶⁴²

mvp-comment-522-1 ἑτοίμαν ⁶⁴³

mvp-comment-523-1 τόδε λ. ἱρὸν ὄμμα ⁶⁴⁴

mvp-comment-524-1 ἀδάκρυτον ⁶⁴⁵

mvp-comment-524-2 (and so it remains) unwept. Soph. has several instances of the predicative adj. thus added to a subst. which has the art. and possessive pron.; as O. T. 671

τὸ γὰρ σόν, οὐ τὸ τοῦδ’, ἐποικτίρω στόμα | ἐλεινόν

(n.): El. 1143

τῆς ἐμῆς πάλαι τροφῆς | ἀνωφελήτου

. Cp. 791 .

mvp-comment-525-1 ἆρ’ ἴστε ⁶⁴⁶ λέγειν ⁶⁴⁷ ἀοιδὰς καὶ γόους ⁶⁴⁸ ἴστε ⁶⁴⁹

mvp-comment-525-2 οὐδ’ ἂν εἷς ⁶⁵⁰

mvp-comment-526-1 οὐκ ἄξεθ’ ⁶⁵¹ τάχιστα.—κατηρεφεῖ ⁶⁵²

mvp-comment-527-1 περιπτύξαντες ⁶⁵³

mvp-comment-528-1 χρῇ ⁶⁵⁴ ζῶσα ⁶⁵⁵ χρῇ ⁶⁵⁶

mvp-comment-528-2

σιγῆν

; but the MSS. are supported by the testimony of Suidas and Hesychius to

χρῇς

as=

χρῄζεις

. In the other four places where these forms are usu. read, they are not indispensable,

χρή

being possible; but in two, at least, they are much better than

χρή

, viz. El. 606

κήρυσσέ μ’ εἰς ἅπαντας, εἴτε χρῇς κακήν, | εἴτε στόμαργον, κ.τ.λ.

: and Ai. 1373

σοὶ δὲ δρᾶν ἔξεσθ’ ἃ χρῇς

. In the other two,

χρή

might well stand: Eur. fr. 910

πρὸς ταῦθ’ ὅ τι χρῇ καὶ παλαμάσθω | καὶ πᾶν ἐπ’ ἐμοὶ τεκταινέσθω

: Cratinus

Νόμοι

fr. 2

νῦν γὰρ δή σοι πάρα μὲν θεσμοὶ | τῶν ἡμετέρων, πάρα δ’ ἄλλ’ ὅ τι χρῇς

. Except in Ach. 778 , the MSS. everywhere give

χρή

: and the variants in the next v. (see cr. n.) show that

χρῇ

was strange to the copyists, though known to the Scholiast.

mvp-comment-529-1 ζῶσα τυμβεύειν ⁶⁵⁷ νυμφεύειν ⁶⁵⁸

mvp-comment-529-2 στέγῃ ⁶⁵⁹

mvp-comment-530-1 ἁγνοί ⁶⁶⁰

mvp-comment-530-2 τοὐπὶ τήνδε ⁶⁶¹

mvp-comment-531-1 μετοικίας ⁶⁶²

mvp-comment-531-2 δ’ οὖν ⁶⁶³

mvp-comment-531-3 στερήσεται ⁶⁶⁴

mvp-comment-532-1 ὦ τύμβος ⁶⁶⁵

mvp-comment-532-2 νυμφεῖον ⁶⁶⁶

mvp-comment-532-3 κατασκαφής ⁶⁶⁷

mvp-comment-533-1 ἀριθμὸν … πλεϊστον ⁶⁶⁸

mvp-comment-533-2 ἐν νεκροῖς ⁶⁶⁹ δέδεκται ⁶⁷⁰

mvp-comment-533-3

πύλαι

to Hades ( O. C. 1569 f.). So Oedipus is led by

Ἑρμῆς ὁ πομπὸς ἥ τε νερτέρα θεός

( ib. 1548 ). As

ἡ ἀφανὴς θεός

she is associated with Hades ( ib. 1556 ).

mvp-comment-533-4 Φερσέφασσα ⁶⁷¹ Φ ⁶⁷²

mvp-comment-534-1 κάκιστα ⁶⁷³ δή ⁶⁷⁴

mvp-comment-534-2 μοῖραν … βίου ⁶⁷⁵ ἐξήκειν ⁶⁷⁶

mvp-comment-535-1 ἐν ἐλπίσιν τρέφω ⁶⁷⁷ φίλη μὲν … προσφιλὴς δέ ⁶⁷⁸

mvp-comment-536-1 κασίγνητον κάρα ⁶⁷⁹ νῦν δέ ⁶⁸⁰

mvp-comment-537-1 ὑμᾶς ⁶⁸¹

mvp-comment-537-2 ἔλουσα κἀκόσμησα ⁶⁸²

mvp-comment-537-3 χοάς ⁶⁸³

mvp-comment-537-4 περιστέλλουσα ⁶⁸⁴

mvp-comment-537-5 δέμας ⁶⁸⁵

mvp-comment-538-1 Few problems of Greek Tragedy have been more discussed than the question whether these vv., or some of them, are spurious. Arist. ( Arist. Rhet. 3. 16 § 9) quotes vv. 911, 912 , and certainly had the whole passage in his text of The Soph. interpolation, then, if such it be, must have been made soon after the poet's death; and has been imputed to his son Iophon (

ὁ ψυχρός

), or some other sorry poet; or to the actors. I confess that, after long thought, I cannot bring myself to believe that Soph. wrote 905—912: with which 904 and 913—920 are in organic unity, and must now stand or fall. Some remarks will be found in the Appendix.

mvp-comment-538-2 The main points (to my mind) are briefly these. (1) The general validity of the divine law, as asserted in 450— 460, cannot be intelligibly reconciled with the limitation in vv. 905—907. (2) A still further limitation is involved in 911 f. She has buried her brother, not simply as such, but because, while he lived, he was an irreplaceable relative. Could she have hoped for the birth of another brother, she would not, then, have felt the duty to be so binding. (3) The composition of vv. 909—912 is unworthy of Sophocles.

mvp-comment-538-3 ’τίμησα ⁶⁸⁶ εὖ ⁶⁸⁷ τοῖς φρονοῦσιν ⁶⁸⁸

mvp-comment-539-1 ἐτήκετο ⁶⁸⁹

mvp-comment-540-1 βίᾳ πολιτῶν ⁶⁹⁰

mvp-comment-541-1 πρὸς χάριν ⁶⁹¹

mvp-comment-542-1 Cp. Her. 3.119 , which clearly supplied, not merely the thought, but the form, of these verses:—

ἀνὴρ μέν μοι ἂν ἄλλος γένοιτο, εἰ δαίμων ἐθέλοι, καὶ τέκνα ἄλλα, εἰ ταῦτα ἀποβάλοιμι· πατρὸς δὲ καὶ μητρὸς οὐκέτι μοι ζωόντων, ἀδελφεὸς ἂν ἄλλος οὐδενὶ τρόπῳ γένοιτο

(3.119.6) . Arist. Rhet. 3.16 § 9 (if you introduce a trait of character which will seem improbable, the reason ofit should be added):

ἂν δ’ ἄπιστον ᾖ, τότε τὴν αἰτίαν ἐπιλέγειν, ὥσπερ Σοφοκλῆς ποιεῖ παράδειγμα τὸ ἐκ τῆς Ἀντιγόνης, ὅτι μᾶλλον τοῦ ἀδελφοῦ ἐκήδετο ἢ ἀνδρὸς ἢ τέκνων· τὰ μὲν γὰρ ἂν γενέσθαι ἀπολόμενα

[this=vv. 909, 910]:

μητρὸς δ’ ἐν ᾅδου κ.τ.λ.

(he then quotes 911 f., with

βεβηκότων

,—a mere slip of memory: ).

mvp-comment-542-2 Three points in these vv. are strange. (1) The gen. abs. κατθανόντος ⁶⁹² πόσις ⁶⁹³ ἀπ’ ἄλλου φωτός ⁶⁹⁴

mvp-comment-543-1 ἐκπροτιμήσασ’ ⁶⁹⁵

mvp-comment-544-1 διὰ χερῶν … λαβών ⁶⁹⁶

mvp-comment-545-1 ἀνυμέναιον ⁶⁹⁷

mvp-comment-546-1 ἀλλ’ ⁶⁹⁸

mvp-comment-546-2 πρὸς φίλων ⁶⁹⁹ ἔρημος ⁷⁰⁰

mvp-comment-547-1 δαιμόνων δίκην ⁷⁰¹

mvp-comment-548-1 If the gods allow her to suffer for obeying them, is it not vain for her to invoke them?

mvp-comment-548-2 βλέπειν ⁷⁰²

mvp-comment-548-3 τίνα … ξυμμάχων ⁷⁰³

mvp-comment-548-4 ἐπεί γε δή ⁷⁰⁴

mvp-comment-548-5 τὴν δυσσέβειαν ⁷⁰⁵

mvp-comment-549-1 The gods are allowing her to perish. But it does not follow that they approve of her doom: for they are sometimes slow in punishing wrong ( O. C. 1536 ). Hence the dilemma, introduced

mvp-comment-549-2 by ἀλλ’ οὖν ⁷⁰⁶

mvp-comment-549-3 ἐν θεοῖς ⁷⁰⁷

mvp-comment-549-4 ξυγγνοῖμεν ⁷⁰⁸

mvp-comment-549-5 ἡμαρτηκότες ⁷⁰⁹ παθόντες ⁷¹⁰

mvp-comment-550-1 οἵδε ⁷¹¹

mvp-comment-550-2 μὴ πλείω ⁷¹² μείω ⁷¹³

mvp-comment-551-1 ἀνέμων‐ῥιπαὶ ψυχῆς ⁷¹⁴

mvp-comment-552-1 τούτων ⁷¹⁵

mvp-comment-552-2 κλαύμαθ’ ⁷¹⁶

mvp-comment-552-3 ὕπερ ⁷¹⁷

mvp-comment-553-1 This threat (to the guards) ‘has come very near to death,’ i.e., ‘portends imminent death for me.’ The phrase is not fig., ‘is bitter as death to hear’ (being a prelude to death).

mvp-comment-554-1 Said by Creon, clearly—not by the Chorus. ‘I can give thee no encouragement ( οὐδέν ⁷¹⁸

mvp-comment-554-2 the doom is not to be ratified on this wise’ (i.e., by death). μὴ οὐ ⁷¹⁹

mvp-comment-554-3 κατακυροῦσθαι ⁷²⁰

mvp-comment-554-4 ταύτῃ ⁷²¹ τάδε ⁷²²

mvp-comment-555-1 θεοὶ προγενεῖς ⁷²³

mvp-comment-556-1 δή ⁷²⁴

mvp-comment-556-2 κοὐκέτι μέλλω ⁷²⁵

mvp-comment-557-1 οἱ κοιρανίδαι ⁷²⁶

mvp-comment-558-1 βασιλειδᾶν ⁷²⁷ βασιλίδα ⁷²⁸

mvp-comment-558-2 μούνην ⁷²⁹

mvp-comment-559-1 εὐσεβίαν ⁷³⁰ ια ⁷³¹ εια ⁷³²

mvp-comment-559-2

εὐγενίας

. The motive was metrical convenience. Such forms are not Ionic, as Triclinius called them (cr. n.): thus Herod. used

ἀληθείη

, not

ἀληθίη

: though there are other cases in which Ionic substitutes

for

ει

(as

βαθέα, ἐπιτήδεος

, etc.).— σεβίσασα ⁷³³

mvp-comment-561-1 Acrisius, the father of Danaë, was king of Argos. The oracle at Delphi told him that he was to be slain by his daughter's son. He therefore immured the maiden in a chamber built for that purpose within the precincts of his house at Argos. Here Zeus visited her in the golden rain; she bore Perseus; and Acrisius sent mother and child adrift on the Aegean in a chest; but Zeus heard her prayer, and brought them safely to the island of Seriphus. Both Soph. and Eur. wrote a

Δανάη

: Soph. wrote also an

Ἀκρίσιος

mvp-comment-561-2 καὶ Δανάας δέμας ἔτλα ἀλλάξαι οὐράνιον φῶς ⁷³⁴ ἔτλα καί ⁷³⁵

mvp-comment-561-3 δέμας ⁷³⁶

mvp-comment-561-4 χαλκοδέτοις αὐλαῖς ⁷³⁷

mvp-comment-562-1 τυμβήρει ⁷³⁸

mvp-comment-562-2 κατεζεύχθη ⁷³⁹

mvp-comment-563-1 τίμιος ⁷⁴⁰

mvp-comment-564-1 ταμιεύεσκε ⁷⁴¹

mvp-comment-564-2 χρυσορύτους ⁷⁴²

mvp-comment-565-1 ἁ μοιριδία τις ⁷⁴³ τις ⁷⁴⁴

mvp-comment-566-1 οὔτ’ … ὄλβος ⁷⁴⁵

mvp-comment-566-2

θνατοῖσι δ’ οὐκ αὐθαίρετοι | οὔτ’ ὄλβος οὔτ’ ἄκαμπτος Ἄρης οὔτε παμφθέρσης στάσις, | ἀλλ’ ἐπιχρίμπτει νέφος ἄλλοτ’ ἐπ’ ἄλλαν | γαῖαν ἁ πάνδωρος αἶσα.

mvp-comment-566-3 πύργος ⁷⁴⁶

mvp-comment-566-4 οὔτ’ … οὔτ’ ⁷⁴⁷ οὐ … οὐχ ⁷⁴⁸

mvp-comment-567-1 ζεύχθη ⁷⁴⁹

mvp-comment-567-2 ὀξύχολος ⁷⁵⁰

mvp-comment-567-3 The

Ἠδωνοί

, or

Ἠδῶνες

( Thuc. 2.99 ), occupied in historical times the part of Thrace E. of the Strymon and W. of the Nestus. In earlier times they had dwelt further west, but had been driven eastward by the Macedonian conquest of Mygdonia.

mvp-comment-567-4 Dionysus, when he came from Asia with his new rites, was opposed by Lycurgus in Thrace, as by Pentheus at Thebes. The

Λυκούργεια

of Aeschylus is known from the schol. on Ar. Th. 135. This trilogy consisted of

Ἠδωνοί, Βασσαρίδες, Νεανίσκοι

, with

Λυκοῦργος

as satyric drama. In Il. 6.130 ff. Dionysus, pursued by Lycurgus, dives beneath the sea; Thetis receives him; and Zeus blinds Lycurgus.

mvp-comment-568-1 κερτομίοις ὀργαῖς ⁷⁵¹ ὀργαῖς ⁷⁵² κερτομίοις ⁷⁵³

mvp-comment-569-1 ἐκ Διονύσου ⁷⁵⁴

mvp-comment-569-2 πετρώδει … δεσμῷ ⁷⁵⁵

mvp-comment-569-3 κατάφαρκτος ⁷⁵⁶

mvp-comment-570-1 οὕτω ⁷⁵⁷

mvp-comment-570-2 ἀνθηρόν ⁷⁵⁸

mvp-comment-570-3 ἀποστάζει ⁷⁵⁹

mvp-comment-571-1 ἐπέγνω τὸν θεόν, μανίαις ψαύων ⁷⁶⁰

mvp-comment-571-2 μανίαις ⁷⁶¹

mvp-comment-571-3 ψαύων ⁷⁶²

mvp-comment-571-4 ἐν ⁷⁶³

mvp-comment-571-5 γλώσσαις ⁷⁶⁴

mvp-comment-572-1 παύεσκε ⁷⁶⁵

mvp-comment-572-2 ἐνθέους γυναῖκας ⁷⁶⁶

mvp-comment-572-3 εὔιον … πῦρ ⁷⁶⁷

mvp-comment-573-1 Μούσας ⁷⁶⁸

mvp-comment-573-2 save the nymph by changing her into a vine; and behind him stand his followers. At the extreme left are three Muses—Urania, with globe; Clio, with roll; Euterpè, prob. with flutes. (Zoega seems clearly right in thus explaining the three women: others have made them Moirae.)—The close relation of Dionysus with the Muses is marked by one of his Attic titles,

Μελπόμενος

( Paus. 1.2.5 ), as conversely Apollo had the title

Διονυσόδοτος

(id. 1. 31.4). Muses were sometimes said to have nursed him. (Cp. Welcker, Götterl. 2. 611.)

mvp-comment-573-3 The monuments relating to the myth of Lycurgus have been critically treated by Michaelis ( Annal. Inst. 1872, pp. 248— 270). The Italian vase-paintings follow a version different from that of Soph. , viz. that the frenzy of Lycurgus was wreaked on his own son and wife. A large Neapolitan vase gives two pictures: in one, we see his murderous rage; in the other, Dionysus sits on his throne in calm majesty, stroking his panther.

mvp-comment-574-1 Cleopatra is the third example. Her father was the wind-god, Boreas: her mother, the Athenian Oreithyia, whom he carried off to his wild home in Thrace. Cleopatra married Phineus, king of the Thracian Salmydessus, on the W. coast of the Euxine, not far from the entrance to the Bosporus. She bore him two sons. He afterwards put her away, and imprisoned her. Her imprisonment is not directly mentioned here: but cp. Diod. 4. 44 , who says of Heracles, when serving with the Argonauts,

τὴν Κλεοπάτραν ἐκ τῆς φυλακῆς προαγαγεῖν

. Phineus then married Eidothea, sister of Cadmus. Eidothea put out the eyes of Cleopatra's two sons, and caused them also to be imprisoned.

mvp-comment-574-2 It is the fate of Cleopatra herself which Soph. means to compare with Antigone's: this is plain from 986. The fate of the sons is made so prominent only because nothing else could give us so strong a sense of the savage hatred which pursued the mother.

mvp-comment-574-3 Soph. supposes the outline of the story to be familiar. Cleopatra has already been divorced and imprisoned. The poet chooses the moment at which Cleopatra's sons are being blinded by Eidothea, with the sharp shuttle in her blood-stained hands. Ares, the god of cruel bloodshed, beholds with joy a deed so worthy of his Thracian realm.

mvp-comment-574-4 The name of Cleopatra (like that of Capaneus, 133) is not mentioned. Two strophes are given to this theme, partly, perh., as having an Attic interest (982). Soph. wrote two plays called

Φινεύς

. We know only that Cleopatra's sons were there called

Ὄαρθος

Παρθένιος

H. Weil) and

Κράμβος

: and that the subsequent blindness of Phineus was represented as a punishment of his cruelty (schol. Apoll. Rhod. 2. 178). Eidothea was mentioned by Soph. in his

Τυμπανισταί

(schol. on 980),—a play which perh. concerned the Dionysiac worship, since the

τύμπανον

(kettle-drum) was used in his

ὄργια

as well as in those of Cybelè. Another version called her Idaea, daughter of Dardanus.

mvp-comment-574-5 παρὰ δὲ Κυανεᾶν πελάγει δ. ἁλός ⁷⁶⁹ πετρῶν ⁷⁷⁰

mvp-comment-574-6 of

πελαγέων

into

σπιλάδων

is also erroneous.

mvp-comment-574-7 L's accent, πελάγεων ⁷⁷¹ πελάγει ⁷⁷² παρά ⁷⁷³ πελάγει ⁷⁷⁴ Κυανεᾶν ⁷⁷⁵

mvp-comment-575-1 ἀκταὶ Βοσπόριαι ⁷⁷⁶ Θρῃκῶν ⁷⁷⁷ ἄξενος ⁷⁷⁸ κλῄζεται ⁷⁷⁹ ἠδ’ ⁷⁸⁰

mvp-comment-576-1 ἀγχίπολις Ἄρης ⁷⁸¹ ἀγχίπτολις ⁷⁸² Ἄρης ⁷⁸³ ἀρχαιογόνων ⁷⁸⁴

mvp-comment-577-1 Φινεΐδαις ⁷⁸⁵

mvp-comment-577-2 ἀρατόν ⁷⁸⁶

mvp-comment-577-3 ἕλκος τυφλωθέν ⁷⁸⁷

mvp-comment-577-4 ἐξ ⁷⁸⁸

mvp-comment-578-1 ἀλαὸν … κύκλοις ⁷⁸⁹

mvp-comment-578-2 ἀλαστόροισιν ⁷⁹⁰

mvp-comment-579-1 ἀραχθέντων ⁷⁹¹

mvp-comment-579-2 ὑπό ⁷⁹²

mvp-comment-580-1 κερκίδων ⁷⁹³

mvp-comment-580-2 at the loom, will I send the shuttle flying across the warp’).—Cp. Eur. Hec. 1170 , where the women blind Polymestor with their brooches (

πόρπαι = περόναι

); and O. T. 1269 n.

mvp-comment-581-1 κατά ⁷⁹⁴

mvp-comment-581-2 μέλεοι μελέαν ⁷⁹⁵

mvp-comment-582-1 ματρὸς ἔχοντες ἀν. γονάν ⁷⁹⁶ γονάν ⁷⁹⁷ ματρός ⁷⁹⁸ ἀνύμφ. ⁷⁹⁹ ματρός ⁸⁰⁰ πάθαν ⁸⁰¹ ματρὸς … γονάν ⁸⁰²

mvp-comment-583-1 σπέρμα ⁸⁰³

mvp-comment-583-2 ἀρχαιογ. ⁸⁰⁴

mvp-comment-583-3 ἄντασ’ Ἐρ. ⁸⁰⁵

mvp-comment-584-1 τηλεπόροις ⁸⁰⁶

mvp-comment-585-1 ἅμιππος ⁸⁰⁷

mvp-comment-585-2 ὀρθόποδος ⁸⁰⁸

mvp-comment-586-1 κἀπ’ ἐκείνᾳ … ἔσχον ⁸⁰⁹ μακραίωνες ⁸¹⁰

mvp-comment-588-1 ἄνακτες ⁸¹¹

mvp-comment-589-1 αὕτη κ. ⁸¹² πέλει ⁸¹³

mvp-comment-590-1 τί δ’ ἔστιν ⁸¹⁴

mvp-comment-591-1 οὔκουν … γε ⁸¹⁵

mvp-comment-591-2 δῑ ὀρθῆς ⁸¹⁶

mvp-comment-591-3 ἐναυκλήρεις ⁸¹⁷

mvp-comment-592-1 πεπονθὼς ὀνήσιμα, ἔχω μαρτυρεῖν ⁸¹⁸

mvp-comment-593-1 φρόνει βεβώς ⁸¹⁹

mvp-comment-593-2 τύχης ⁸²⁰

mvp-comment-594-1 ὡς ⁸²¹

mvp-comment-595-1 θᾶκον ⁸²²

mvp-comment-595-2 λιμήν ⁸²³

mvp-comment-596-1 κακῷ ⁸²⁴

mvp-comment-596-2 οἴστρῳ ⁸²⁵

mvp-comment-596-3 κλάζοντας ⁸²⁶

mvp-comment-596-4 βεβαρβαρωμένῳ ⁸²⁷

mvp-comment-597-1 ἐν χηλαῖσιν ⁸²⁸ φοναῖς ⁸²⁹

mvp-comment-598-1 The feuds and friendships of birds (

ἔχθραι τε καὶ στέργηθρα

Aesch. PV 492 ) were among the signs noted by augurs. In this case there was a vague omen of bloodshed (

φοναῖς

), but no clear sign. The seer now sought further light by another mode of divination.

mvp-comment-598-2 ἐμπύρων ⁸³⁰

mvp-comment-598-3 ἐγευόμην ⁸³¹

mvp-comment-599-1 παμφλέκτοισι ⁸³² θυμάτων ⁸³³

mvp-comment-600-1 Ἥφαιστος ⁸³⁴

mvp-comment-600-2 a bad sign, if the fire was smothered in smoke, or played feebly around the flesh without consuming it. See Eur. Phoen. 1255

μάντεις δὲ μῆλ’ ἔσφαζον, ἐμπύρους τ’ ἀκμὰς | ῥήξεις τ’ ἐνώμων, ὑγρότητ’ ἐναντίαν, | ἄκραν τε λαμπάδ’, ἣ δυοῖν ὅρους ἔχει, | vίκης τε σῆμα καὶ τὸ τῶν ἡσσωμένων

: the seers ‘were watching for points of flame, or for breaks in it,—such flickering as portends evil’; i.e., they were watching to see whether it would blaze up or die down. The

ἄκρα λαμπάς

is prob. the highest point of the fire, which, if towards the right side, meant victory; if towards the left, defeat. So Statius, Theb. 10. 599 , where Teiresias offers

ἔμπυρα

, and his daughter reports the signs to him (as the

παῖς

does here):

Sanguineos flammarum apices

ἐμπύρους ἀκμάς

)

geminumque per aras | Ignem, et clara tamen mediae fastigia lucis

ἄκραν λαμπάδα

) |

Orta docet: tunc in speciem serpentis inanem | Ancipiti gyro volvi

(‘as if creeping on its way without an aim, the fire played timidly around the offering’). In Seneca Oed. 307 Teiresias asks,

Quid flamma? Larga iamne comprendit dapes? | Utrumne clarus ignis et nitidus stetit, | Rectusque purum verticem caelo tulit, | An latera circum serpit incertus viae, | Et fluctuante turbidus fumo labat?

mvp-comment-601-1 The fat wrapped about the thigh-bones ought to have caught fire, when the flesh on the bones would have been burned, and the bones themselves calcined. But here there was no flame; the kindled fuel lay in smouldering embers (

σποδός

). The heat caused a fatty moisture to exude from the covering of the thigh-bones. Trickling forth on the embers, this moisture emitted smoke, and sputtered as it threw particles of the fat upwards. The gall-bladder, too, which lay on the top of the thighbones, instead of catching fire, was gradually inflated by the heat, till it burst, scattering the gall into the air. And now the melting of the fat which covered the thigh-bones had gone so far that it was no longer a covering, but merely a liquid that was streaming off them, while they themselves were left naked and intact. So utterly had the gods refused the offering.

mvp-comment-601-2 μυδῶσα ⁸³⁵

mvp-comment-601-3 κηκὶς μηρίων ⁸³⁶

mvp-comment-601-4 ἐτήκετο ⁸³⁷ ἐπὶ σποδῷ ⁸³⁸

mvp-comment-601-5 ἀνέπτυε ⁸³⁹

mvp-comment-602-1 χολαί ⁸⁴⁰

mvp-comment-602-2 καταρρυεῖς ⁸⁴¹

mvp-comment-603-1 μηροί … μηρίων ⁸⁴²

mvp-comment-603-2 καλυπτῆς ⁸⁴³

mvp-comment-603-3 πιμελῆς ⁸⁴⁴ ἐξέκειντο ⁸⁴⁵

mvp-comment-604-1 τοιαῦτα ⁸⁴⁶

mvp-comment-604-2 ὀργίων μαντεύματα ⁸⁴⁷ φθίνοντα ⁸⁴⁸

mvp-comment-604-3 ἀσήμων ⁸⁴⁹

mvp-comment-605-1 ἡγεμών ⁸⁵⁰

mvp-comment-606-1 ἐκ ⁸⁵¹

mvp-comment-606-2 φρενός ⁸⁵²

mvp-comment-606-3 νοσεῖ ⁸⁵³

mvp-comment-607-1 βωμοί ⁸⁵⁴

mvp-comment-607-2 ἐσχάραι ⁸⁵⁵

mvp-comment-607-3 παντελεῖς ⁸⁵⁶

mvp-comment-608-1 πλήρεις ⁸⁵⁷ ὑπ’ οἰων. κ. κυνῶν ⁸⁵⁸ βορᾶς τοῦ...Οἰδ. γόνου ⁸⁵⁹ γόνου ⁸⁶⁰ δυσμόρου ⁸⁶¹ πεπτῶτος ⁸⁶² τοῦ … γόνου ⁸⁶³ βορᾶς ⁸⁶⁴ τοῦ … γόνου ⁸⁶⁵

mvp-comment-609-1 κᾆτ’ ⁸⁶⁶

mvp-comment-609-2 θυστάδας ⁸⁶⁷

mvp-comment-610-1 ὅρνι^ς ⁸⁶⁸

mvp-comment-610-2 εὐσήμους ⁸⁶⁹

mvp-comment-610-3 βεβρῶτες ⁸⁷⁰

mvp-comment-610-4 ἀνδροφθόρου ⁸⁷¹

mvp-comment-611-1 ἐπεί ⁸⁷²

mvp-comment-611-2 ἄνολβος ⁸⁷³

mvp-comment-612-1 ἀκεῖται ⁸⁷⁴

mvp-comment-612-2 ἀκίνητος ⁸⁷⁵

mvp-comment-613-1 αὐθαδία ⁸⁷⁶ ὀφλισκάνει ⁸⁷⁷

mvp-comment-614-1 εἶκε τῷ θανόντι ⁸⁷⁸

mvp-comment-614-2 κέντει ⁸⁷⁹

mvp-comment-615-1 ἐπικτανεῖν ⁸⁸⁰

mvp-comment-616-1 εὖ φρονήσας ⁸⁸¹

mvp-comment-616-2 μανθάνειν δ ⁸⁸²

mvp-comment-616-3 εἰ … λέγοι ⁸⁸³ ἥδιστον ⁸⁸⁴

mvp-comment-617-1 ὥστε ⁸⁸⁵ σκοποῦ ⁸⁸⁶

mvp-comment-618-1 κοὐδὲ μαντικῆς ⁸⁸⁷ ἄπρακτος ⁸⁸⁸ μαντικῆς ⁸⁸⁹ α ⁸⁹⁰ μαντικῇ ⁸⁹¹ ἄπρατος ⁸⁹²

mvp-comment-618-2 τῶν δ’ ὑπαὶ γένους ⁸⁹³ τῶν ⁸⁹⁴

mvp-comment-618-3 refer to ὑμῖν ⁸⁹⁵ μαντικῆς ⁸⁹⁶ μαντικοῖς ⁸⁹⁷

mvp-comment-618-4 ὑπαί ⁸⁹⁸

mvp-comment-618-5 γένους ⁸⁹⁹

mvp-comment-619-1 ἐξημπόλημαι ⁹⁰⁰ ἐμπεφόρτισμαι ⁹⁰¹ ἐκπεφόρτισμαι ⁹⁰²

mvp-comment-620-1 τἀπὸ Σάρδεων ἤλεκτρον ⁹⁰³

mvp-comment-620-2 τἀπὸ ⁹⁰⁴

mvp-comment-620-3 Ἰνδικὸν χρυσόν ⁹⁰⁵

mvp-comment-621-1 οἱ Ζηνὸς αἰετοί ⁹⁰⁶

mvp-comment-622-1 οὐδ’ ὥς ⁹⁰⁷

mvp-comment-623-1 θεοὺς μιαίνειν ⁹⁰⁸

mvp-comment-623-2 This view seems to do some injustice to the poet's dramatic psychology. I read the words quite differently. The most orthodox Greek piety held that ‘no mortal could pollute the gods.’ See, for example, H. F. 1232. Heracles, having recovered sanity after slaying his children, has covered his face, to hide it from the holy light of the sun. Theseus —who is a type of normal

εὐσέβεια

— makes him uncover, saying,—

τί δ’; οὐ μιαίνεις θνητὸς ὢν τὰ τῶν θεῶν

. The sungod cannot be polluted by a mortal. The idea of religious

μίασμα

was that a mortal had contracted some impurity which disqualified him for communion with the gods. The tainting of an altar cut off such communion by bringing uncleanness to the very place where men sought to be cleansed. Creon excitedly imagines a seemingly worse profanation, and then excuses his apparent impiety by a general maxim which all would admit:—‘no man can pollute the gods.’

mvp-comment-623-3 ‘The sky-throne of Zeus is still more sacred than his altar on earth: if defilement cannot reach him there, much less here.’ The sophism is of the kind with which an honest but stubborn and wrongheaded man might seek to quiet his conscience. Creon reveres Zeus (304): he feels for the majesty of the gods, and refuses to believe that they can honour the wicked (284 ff.). But his religious sense is temporarily confused by his anger.

mvp-comment-624-1 πολλά ⁹⁰⁹

mvp-comment-625-1 καλῶς ⁹¹⁰

mvp-comment-626-1 ἆρ’ οἶδεν ⁹¹¹

mvp-comment-627-1 τί χρῆμα ⁹¹²

mvp-comment-627-2 πάγκοινον ⁹¹³

mvp-comment-628-1 κτημάτων ⁹¹⁴

mvp-comment-628-2 ὅσῳπερ ⁹¹⁵ μὴ φρονεῖν ⁹¹⁶

Commentary (Lewis Campbell, 1879) (OCR draft) (Commentary (Lewis Campbell, 1879)) focus

532. mvp-comment-312-1 ἐξέπινες Cp. Tr. 1055-1056, ῥοφεῖ ξυνοικοῦν· ἐκ δὲ χλωρὸν αἷμά μου | πέπωκεν ἤδη.

533. mvp-comment-313-1 ἄτα κἀπαναστάσεις Abstract for concrete. See Essay on Language p. 94.

533. mvp-comment-313-2 θρόνων, obj. gen. Ib. § 9. p. 12.

536. mvp-comment-314-1 εἴπερ ἥδ᾽ ὁμορροθεῖ The Scholiast has noticed the apparent absurdity of Ismene's adding this condition to her avowal; and Schneidewin alters the line το δέδρακα τοὔργον, εἴπερ ἥδ᾽· ὁμορροθῶ. But the inconsistency is touchingly significant of the irresolute character of Ismene, and of the ascendancy of Antigone's stern nature over hers.

537. mvp-comment-315-1 τῆς αἰτίας is directly governed by ξυμμετίσχω, the notion of participation being silently continued in καὶ φέρω. Cp. Aesch. Prom. 331, πάντων μετασχὼν καὶ τετολμηκὼς ἐμοί.

539. mvp-comment-316-1 οὔτ᾽ ἐγὼ 'κοινωσάμην Supr. 69.

541. mvp-comment-317-1 ξύμπλουν Essay on Language p. 94.

542. mvp-comment-318-1 Antigone's offering to the dead was made in solitude, and without the presence of the sun.

545. mvp-comment-319-1 ἁγνίσαι τιμῆσαι Schol. Ismene means, Though I shrank from the deed, let me share the glory of it by accepting the consequences.

546. mvp-comment-320-1 ἅ = ταῦτα ὧν. Essay on Language § 35. P. 59. μή, ibid. § 29. p. 48.

548. mvp-comment-321-1 τίς βίος i. e. πῶς ὁ βίος; See Essay on Language § 22. p. 36.

549. mvp-comment-322-1 'Ask Creon. He has your care and duty;' i.e. Creon is more to you than your brother is.

551. mvp-comment-323-1 εἰ γέλωτ᾽ ἔν σοι γελῶ Schneidewin's explanation of this line, It is painful to me to be mocking you, my sister, is out of harmony with the tone of Antigone, although it is true that in this line her bitterness is somewhat softened. Either δή, κεἰ must be read, or εἰ explained as = κεἰ. I have grief enough, I assure you, though I laugh a bitter laugh at thee. Cp. 728, εἰ δ' ἐγὼ νέος = Though I am young: Eur. Or. 484, εἰ δὲ δυστυχεῖ, τιμητέος. See Essay on Language § 28. p. 47.

552. mvp-comment-324-1 ἀλλὰ νῦν Essay on Language § 26. p. 43. Par. E suggests ἐπωφελοῖμ᾽.

554. mvp-comment-325-1 κἀμπλάκω i. e. ἢ σώσω ἐμαυτὴν καὶ ἀμπλάκω.

556. mvp-comment-326-1 ἀλλ᾽ οὐκ . . λόγοις But not without my saying what I said, was this choice made. Ismene would clear herself from the imputation of merely shrinking from the attempt through cowardice, or without laying before her sister the grounds of her own conduct, as she had done supr. 49 ff. She also wishes to remind Antigone of ll. 78, 99, which acquit her of indifference towards the dead. But Antigone only recalls the argument against opposing those in power. Wolff compares Eur. Ion 228, ἐπὶ δ' ἀσφάκτοις μήλοις μὴ πάριτε.

557. mvp-comment-327-1 Your counsel seemed wise to these' (Creon, etc., τοῖς ἐνθάδε), but mine to those (Polynices and the powers below, τοῖς ἐκεῖ). The form of the sentence is accommodated to the latter part of it. If the first part were fully expressed it would be ἐδόκεις ἄν. G. Wolff and Wecklein prefer the reading σὺ μὲν σοί. But the opposition of τοῖς μὲν, τοῖς δέ, is more pointed.

558. mvp-comment-328-1 (1) Ismene reiterates, still feebly, what she had asserted in 536-537. Or (2) 'We are both in equal error,'-you against the state, and I against the dead. The first (1) is best. In either case, Antigone rejoins, You need not trouble yourself to make confessions. You are safe.

559-560. mvp-comment-329-1 ἡ δ᾽ ἐμὴ.. ὠφελεῖν My soul has long been with the dead, to do them service. In these words Antigone may be supposed to say, either (1) From the moment when my resolution was taken, my life has been with the dead, devoted in sacrifice to their aid; cp. supr. 72 and note: or (2) I have long been dead to all the joys of life, and am therefore a fit sacrifice to the service of the dead. So Wecklein. Cp. Shak. Merch. of V. 4. 1, I am a tainted wether of the flock, etc. But the former meaning (1) is alone consistent with the betrothal of Antigone to Haemon.

562. mvp-comment-330-1 τὴν δ᾽.. ἔφυ We learn from this line, and from supr. 499-501, that there had never been much sympathy between Antigone and Creon.

563-564. mvp-comment-331-1 The unfortunate never retain even the reason that was born with them, but lose it in distraction. Ismene intends her excuse to cover Antigone.

564. mvp-comment-332-1 Creon echoes κακῶς πράσσουσιν. You lost your wits when you chose to share the guilt of the wicked. Cp. 536 ff., 558.

566. mvp-comment-333-1 Why, what life that deserves the name could be mine in loneliness apart from her?

567. mvp-comment-334-1 Say not "this maiden." She is no longer here. The word ἥδε remains in the nominative. This often happens when a word is quoted with the article; which, however, is elsewhere omitted in similar cases, as for instance when the word so quoted is the predicate of a sentence. Cp. Plato, Theaet. 164 Β, τὸ δέ γε οὐχ ὁρᾷ οὐκ ἐπίσταταί ἐστιν, εἴπερ καὶ τὸ ὁρᾷ ἐπίσταται, where ἐπίσταται is equally out of construction with ἥδε in this line.

568. mvp-comment-335-1 νυμφεῖα Essay on Language p. 94.

569. mvp-comment-336-1 Ср. О. Т. 1211, 1497-1498, foll.

570. mvp-comment-337-1 Not as their hearts were plighted. Literally, Not in such a way as harmony had been prepared between him and her. Cp. Pind. Pyth. 9.13, ξυνὸν ἁρμόζοισα θεῷ τε γάμον κούρᾳ θ' Ὑψέος εὐρυβία.

571. mvp-comment-338-1 The plural generalizes the expression.

571. mvp-comment-338-2 υἱέσι Dative of the person interested.

572. mvp-comment-339-1 *AN. The MSS. have ΙΣ. But Böckh has given strong reasons for following Aldus in assigning the line to Antigone. The last speech of Creon might well move her to break silence, which she does naturally by resenting the words not for herself, but for Haemon. There is also greater bitterness in this line than in any speech of Ismene. Then, granting that τὸ σὸν λέχος, addressed to Ismene, might mean The marriage you prate of, the words express a much deeper feeling as addressed to Antigone. Outwardly a mere expression of impatience, they convey the only touch of natural feeling which Creon betrays. 574 and 576 are then most naturally given to the chorus. The act of Creon in sacrificing his son's happiness is more solemnly marked when his words are addressed to the coryphaeus. While adhering to this view I am bound to add that some of the best critics prefer the other arrangement of the persons.

577. mvp-comment-340-1 καὶ σοί γε κάμοί Sc. δεδογ μένα: i. e. σὺ μὲν οὕτω δοκεῖς, ἐμοὶ δὲ δέδοκται. We are agreed so far.

577. mvp-comment-340-2 τριβάς Sc. ποιείσθε. Essay on Language §39. p. 74.

578. mvp-comment-341-1 'Henceforth these must be really women, and not left at large;' i. e. They must be treated as women. Cp. l. 484. This reading, although defaced in L, may well be defended against such would-be improvements as εὖ δὲ τάσδε χρὴ | γυναῖκας εἶλαι (Dind.), and εὖ δετὰς δὲ χρὴ | γυναῖκας εἶναι (Seyffert), which are to be condemned, amongst other reasons, for destroying the singleness of the emphasis. Creon, as usual, covers his self-will under the appearance of principle. Cp. Plat. Legg. 1.637, ταχὺ γάρ σου λάβοιτ᾽ ἄν τις τῶν παρ' ἡμῶν ἀμυνόμενος, δεικνὺς τὴν τῶν γυναικῶν παρ' ὑμῖν ἄνεσιν : Ar. Pol. 2. 6. The words indicate that Antigone's going beyond the gate, supr. 18, 19, was an exceptional freedom, consequent on the war. Thus Sophocles is contented with a hint, where Euripides thinks an explanation necessary: Phoen. 89-91.

582. mvp-comment-342-1 The fate of Antigone is sealed, and the chorus moralize over the power of fate and of Zeus, as shown in the continued calamities of the race of Labdacus, and the infatuation ('quem Deus vult perdere, prius dementat ') of Antigone. The spectator is left free to apply the same reflections to the case of Creon.

582. mvp-comment-342-2 'Calamity is like a storm that stirs the lowest depths and sounds afar. The race once touched is never free. Each generation as it rises is struck down.

582. mvp-comment-342-3 'The house of Labdacus has sorrow upon sorrow. Amidst the ruined grove one root was springing, only to be swept under by the cruel dues of Hades in a frenzy of infatuation.

582. mvp-comment-342-4 Who can restrain the power of Zeus? Unchecked by sleep or age he ever dwells in the light of Olympus. This was and shall be now and evermore, a truth that spareth not the lives of men, whom hope deceives, giving comfort indeed, but also inspiring passionate folly, till disappointment comes, before the man hath seen that he is treading on fire. Wise was he who said that evil seemeth good to one whom God is drawing to perdition. Few are the days of his exemption from that dark lot.

582. mvp-comment-342-5 The 1st strophe opens solemnly with three dactylo-epitritic or Doric lines, which are followed by iambic and trochaic rhythms. The 2nd strophe is logaoedic, with syncope of thesis in ll. 3, 5, 7, 11 a'. β'. ILCCICcl alcl- LullLCClcclcla 10101010 51-1 CLL下CICLI トCICICI CCICCICLI 1101007ID トトー CCCII 100II

582. mvp-comment-342-6 οἶσι .. αἰών Whose life is free from taste of misery. Blessed, because of the rarity of their lot, and because of the unsparing persistence of calamity when it comes to any. For κακῶν ἄγευστος, cp. Ο. Τ. 969, ἄψαυστος ἔγχους.

583. mvp-comment-343-1 θεόθεν The adverb of place supports the metaphor of a storm coming from a certain quarter. Cp. Aesch. Prom. 1089, ῥιπὴ Διόθεν.

583-584. mvp-comment-344-1 ἄτας | οὐδὲν ἐλλείπει Cp. l. 2, ff.

585. mvp-comment-345-1 ἔρπον The real subject of this is πᾶσα ἄτη (or τὸ πᾶν ἄτης) implied in the preceding words, the positive being educed from the negative. Calamity stints not, but goes on till it fulfils the number of the race.

586-589. mvp-comment-346-1 ὅμοιον.. πνοαῖς Like as when the billow courses over the darkening deep before fell Thracian blasts from the Euxine sea. Some interpreters make ἔρεβος subj, and οἶδμα obj. of ἐπιδράμῃ, when the darkening wave courses over the main. But οἶδμα elsewhere in Sophocles is not the expanse (aequor) but the swelling of the sea, and ἔρεβος ὕφαλον can hardly be anything else than the nether darkness of the deep. For the accumulation of adjectives, see Essay on Language § 23. p. 37. Seyffert reads ὡς προποντίδος. 589 ff. It rolls from depths below the black tempestuous drift. 591. And the cliffs, returning the shock, groaningly resound.'

586-589. mvp-comment-346-2 δυσάνεμον A sign of tempest, 'Associated with bad winds, because only seen when the wind has been blowing hard on shore. Ventorum vehementiorum comitem.' Musgr. 593, foll. From of old I see with pain' (ὁρῶμαι, ethical middle, Essay on Language § 31. p. 52) 'the calamities of the house of Labdacus accumulating on the calamities of those that are gone; nor does one generation free another, but some god casts them down; nor is there hope of redemption.'

586-589. mvp-comment-346-3 ἀρχαῖα has the stress as suppl. predicate. Essay on Language § 23. p. 38.

595. mvp-comment-347-1 The reading of this line has been much questioned, but the meaning is clear, although it is uncertain what word (whether φθιτῶν or some other) has been supplanted by the unmetrical φθιμένων: which may be due to a reminiscence of Aesch. Cho. 403. 4, παρὰ τῶν πρότερον φθιμένων ἄτην | ἑτέραν ἐπάγουσαν ἐπ᾿ ἄτῃ.

596. mvp-comment-348-1 γενεὰν γένος There is no distinction of meaning (such as One generation, .. 'The whole race'). Cp. O. C. 27, 28, ἐξοικήσιμος .. οἰκητός.

596. mvp-comment-348-2 ἐρείπει Sc. γενεὰν ἑκάστην. Cp. infra 601, κατ᾽ αὖ νιν, κ.τ.λ.

597. mvp-comment-349-1 οὐδ᾽ ἔχει Nor does the case admit of. Cp. Ο. C. 545, ἔχει δέ μοι ..

597. mvp-comment-349-2 πρὸς δίκας τι.

600. mvp-comment-350-1 ῥίζας Ἀντὶ τοῦ, ὅπερ ἔβλαστεν ἄνω τῆς ῥίζης, Schol. The root, for the plant.

600. mvp-comment-350-2 *ἐτέτατο The Scholiast notes the asyndeton (λείπει ἄρθρον τὸ ὅ): which is expressive and allows viv to be referred to ῥίζας, to which it naturally belongs. And in the reading ῥίζας δ τέτατο, the order of words is questionable. For ἐτέτατο φάος, cp. Phil. 831, αἴγλαν, ἃ τέταται τανῦν. The light is the grace and nobleness of Antigone, and her bright hopes. The conj. θάλος, for which, cp. Pind. Οl. 2. 45, Ἀδραστιδᾶν θάλος, is uncalled for.

601. mvp-comment-351-1 κατ' was rightly restored by Triclinius for κατ' (ⅰ.e. καὶ εἶτα), which had been introduced to avoid the asvndeton. (Schol. ἐάν στίξωμεν κᾷτ᾽ αὖ νιν, οὐδὲν λείπει τῷ λόγῳ.)

602-603. mvp-comment-352-1 ἀμᾷ θερίζει καὶ ἐκκόπτει. ἢ καλύπτει, Schol. The latter is right.

602-603. mvp-comment-352-2 Ας καταμᾶσθαι κόνιν is ‘Το cover oneself with dust,' so, by a poetical inversion, the dust may be said καταμᾶν, To cover, or Sweep out of sight. Essay on Language § 42. р. 80, β.

603. mvp-comment-353-1 λόγου τ᾽ ἄνοια καὶ φρενῶν Ἐριvús The reasoning of Antigone in 450 ff. seems wild to the chorus, and her conduct shows her to them as possessed with a fatal frenzy. It may be thought strange that κόνις should be retained against a reading which has been so generally ap- proved as κόπις, first suggested by Jortin. But see Essay on Language pp. 92, 93. The grotesque image of Death, or Hades, armed with a bloody chopper or cleaver, however agreeable to the manner of Euripides, or some other poets, has no parallel in the language of Sophocles. And the transition from this concrete imagery to the spirits of fury and madness is, to say the least, awkwardly abrupt. The words λόγου τ᾽ ἄνοια καὶ φρενῶν Ἐρινύς are most natural if they are added to expand an obscure allusion to the deed which had brought Antigone into danger. And the words φοινία θεῶν τῶν νερτέρων .. κόνις, The deadly dust sacred to the gods below, convey such an allusion not more obscurely than do the words in Tr. 836 ff., δεινοτάτῳ μὲν ὕδρας προστετακὼς φάσματι, κ.τ.λ., express the condition of Heracles in the poisoned robe. Triclinius was therefore not absurd in saying εἰκότως δὲ τὸ κόνις τέθειται. διότι γὰρ ἐκάλυψεν Ἀντιγόνη ἀδελφὸν Πολυνείκην κόνει, διὰ τοῦτο τεθνήξεσθαι ἔμελλε.

604. mvp-comment-354-1 This is suggested by the position of Antigone, whose offence brings swift retribution; but is felt by the spectator to be more applicable to that of Creon.

604-605. mvp-comment-355-1 τίς .. κατάσχοι Essay on Language §36. p. 62. Ср. O. T. 937, and esp. Pind. Οl. 11. 20, 1, ἐμφυὲς οὔτ᾽ αἴθων ἀλώπηξ | οὐδ᾽ ἐρίβρομοι λέοντες διαλλάξαιντο ἦθος.

606. mvp-comment-356-1 Not slumber that brings age to all things.' Cp. Hom. Il. 14. 242, where Sleep says, ἄλλον μέν κεν ἔγωγε θεῶν αἰειγενετάων | ῥεῖα κατευνήσαιμι, καὶ ἂν ποταμοῖο ῥέεθρα | Ὠκεανοῦ, ὅσπερ γένεσις πάντεσσι τέτυκται | Ζηνὸς δ' οὐκ ἂν ἔγωγε Κρονίονος ἆσσον ἱκοίμην, οὐδὲ κατευνήσαιμ᾽, ὅτε μὴ αὐτός γε κελεύοι. For αἱρεῖ, cp. Il. 24.5, οὐδέ μιν ὕπνος ἥρει πανδαμάτωρ: Od. 9. 372, κὰδ δέ μιν ὕπνος ἥρει πανδαμάτωρ. The conjecture of Bamberger, παντοθήρας, is plausible. But for the closeness of the association between Age and Sleep, cp. O. T. 870-871, οὐδὲ λάθα κατακοιμάσει .. οὐδὲ γηράσκει.

607-608. mvp-comment-357-1 The reading adopted involves the simplest change which avoids a breach of metrical rules. Others suppose, the loss of a syllable after θεῶν, reading ἄκοποι for ἀκάματοι, with ἕρπει in the fourth line of the antistrophe. For θεῶν added as a sort of epithet = Divine, cp. supra 454, 369: Ο. Τ. 647 : Αj. 711, θεῶν.. πάνθυτα θέσμια : Phil. 198: also Tr. 1191, Ζηνός. The indefiniteness of this use obviates the objection of Schneidewin, that the months of the Gods are opposed to Zeus, who is generally the orderer of time, as in Hom. Il. 2. 134, Διὸς μεγάλου ἐνιαυτοί. There is possibly, however, in θεῶν some allusion to the heavenly bodies, who, as Plato says, are the ὄργανα χρόνου.

608. mvp-comment-358-1 ἀγήρῳ δὲ χρόνῳ δυνάστας With power whose duration is untouched by age. For the personification of χρόνος, see Essay on Language pp. 81, 82. The reading ἀγήρως seems to be of some antiquity, and is embodied in one of the Scholia.

610. mvp-comment-359-1 αἴγλαν Cp. Hom. Il. 1. 532, ἀπ᾿ αἰγλήεντος Ὀλύμπου. The conception of Olympus is here more Homeric than elsewhere in Sophocles. See on O. T. 867, О. С. 1655.

611-612. mvp-comment-360-1 τό τ᾽ ἔπειτα καὶ τὸ μέλλον καὶ τὸ πρίν] Cp. Thuc. 2. 64, § 8.

613. mvp-comment-361-1 The reading οὐδὲν *ἕρπων is to some extent confirmed by the Scholium ση πάμπολις, ὁ κατὰ πᾶσαν πόλιν ἕρπων νόμος, and is the most probable of the emendations of this passage. It has been supposed that οὐδὲν ἔρπει, and also ἐκτὸς ἄτας, have crept in from below; but this stasimon is peculiarly full of verbal echoes. See Essay on Language § 44. p. 76. This principle' (the sovereignty of Zeus) will last the coming time, and the time to come, as well as the time past, never swerving, as it moves onwards, from calamity to the life of mortals in all their cities. Lit. Coming to the life of mortals (a law of every city) in no respect out of the way of calamity. οὐδέν, adverbial.

613. mvp-comment-361-2 βιότῳ, dat. of reference (Essay on Language § 12. p. 18). πάμπολις, universal, i.e. law not of any one state, but embracing all. For ἕρπων ἐκτὸς ἅτας θνατῶν βιότῳ, cp. infra l. 1318: ἐμᾶς.. ἐξ αἰτίας (= ἐκτὸς αἰτίας ἐμοί): Ο. C. 1575, ἐν καθαρῷ βῆναι .. τῷ ξένῳ: Essay on Language § 42. p. 79.

615. mvp-comment-362-1 πολύπλαγκτος There is no clear instance of an active use of πολύπλαγκτος, for in Hom. Il. 13. 308, έξ ἀνέμοιο πολυπλάγκτοιο ἰωῆς, The fartravelled wind, is a probable enough meaning. Cp. Shakespeare's Empty, vast, and wandering air. So here Widely roving' is better than Muchdeceiving.' Cp. infr. 785-786.

617. mvp-comment-363-1 ἀπάτα . . ἐρώτων ἐρώτων is not genitive of object, but of cause: not Disappointment of desire, but De ception through desire. To many, hope is but the deceitfulness of winged desire.

618. mvp-comment-364-1 εἰδότι δ᾽ οὐδὲν ἕρπει And it comes to him all at unaware, i. e. The event or calamity comes. For the vague subject, cp. supra 597, οὐδ᾽ ἔχει λύσιν, and note. This is better than Nothing befals him while he is aware. 619. Till his foot be scorched in the hot blaze.' For the insertion of τις in the second clause, cp. Aj. 964, τἀγαθὸν χεροῖν | ἔχοντες οὐκ ἴσασι πρίν τις ἐκ βάλῃ : Τr. 2, 3, ὡς οὐκ ἂν αἰῶν᾽ ἐκμάθοις βροτῶν, πρὶν ἂν θάνῃ τις. Seidler's conj. προσαύρῃ is less good than the reading of L.

620. mvp-comment-365-1 σοφίᾳ Dative of manner. Essay on Language § 14. p. 20, 2.

625. mvp-comment-366-1 πράσσει, SC. ὁ τοιοῦτος, supr. l. 619, τις, l. 623 , τῷδ'. Cp. Aesch. ap. Plat. Rep. 2, p. 380 Α, θεὸς μὲν αἰτίαν φύει βροτοῖς | ὅταν κακῶσαι δῶμα παμπήδην θέλει.

625. mvp-comment-366-2 ὀλιγοστόν ὀλίγιστον has been read, and is possibly the Ist hand of L; see v. rr. But ὀλιγοστός χρόνος may mean a time that is one of few, i. e. one that comes rarely or seldom. πολλοστός in Legg. 10. 896 B, is not small, but many times removed, and has the force of a superlative, as it has also in Phileb. 44 E, where it means minutest.

626-627. mvp-comment-367-1 See Essay on Language § 40. p. 75.

628. mvp-comment-368-1 νύμφης had probably been written over μελλογάμου or τάλιδος as a gloss. The words τῆς μελλογάμου νύμφης are omitted in VM¹. This whole expression may have been a gloss on τάλιδος, or on τῆς μελλονύμφου φου infr. 633.

629. mvp-comment-369-1 μόρον Ε. on L. § 16. p. 23.

630. mvp-comment-370-1 ἀπάτας (1) Gen. of cause; or (2) with ὑπερ. Cp. Eur. Hipp. 260.

631. mvp-comment-371-1 μαντέων ὑπέρτερον Better than a seer could tell us. Creon thus vents his impatience at the anticipation of the chorus, and also indicates his scorn of prophecy. Cp. infr. 1034 ff.

632. mvp-comment-372-1 τελείαν ψήφον The fixed, irreversible, decree. Creon means by his first words to exclude hope.

632. mvp-comment-372-2 ἆρα μή Can it be that.., expressing doubt mingled with surprise.

633. mvp-comment-373-1 τῆς μελλονύμφου Objective genitive. Essay on Language § 9. p. 12.

633. mvp-comment-373-2 λυσσαίνων · Madly raging; as if opposition to a father could only be accounted for by madness. The word is ἅπαξ λεγόμενον, and is for this reason preferable to the weaker θυμαίνων.

634. mvp-comment-374-1 σοὶ μέν i.e. Whatever we may be to others.

635-765. mvp-comment-375-1 Haemon professes obedience to his father, but with the implied condition that his father commands what is right. Not heeding this, Creon welcomes his general profession, and enlarges on the blessings that follow from obedience in public and private. He urges Haemon to renounce Antigone. Haemon replies by repeating the praise of her which he has heard in the city (Ar. Rhet. 3. 17, ἕτερον χρὴ λέγοντα ποιεῖν.. ὡς Σοφοκλῆς τὸν Αἴμονα ὑπὲρ τῆς Ἀντιγόνης πρὸς τὸν πατέρα, ὡς λεγόντων ἑτέρων), and begs his father not to be deaf to all opinions but his own. Creon is impatient at this, and, after an altercation, in which both speakers become exasperated, Creon orders Antigone to be brought for immediate execution, and Haemon breaks away in sullen anger. This episode interposes a necessary pause between the condemnation of Antigone and its results, i. e, between the two chief crises of the action, and assists the main impression by bringing the light of natural affection and common opinion to bear on the situation.

635-636. mvp-comment-376-1 σύ μοι γνώμας ἔχων | χρηστὰς ἀπορθοῖς Sc. ἐμέ. You, having good advice for me, direct me. μοι is in construction with the nearer word.

637. mvp-comment-377-1 No marriage can, if I think rightly, be a more valued prize to me. ἀξίως ἔσται has been changed to ἀξιώσεται. But ἀξιοῦσθαι μείζων φέρεσθαι, To be deemed of more importance to obtain, is an awkward and unauthorized expression and, for the position and emphatic use of the adverb, which is the only difficulty, see Essay on Language § 24. pp. 37, 38, and cp. the adverbial use of ἄξιος in El. 1260 ff., τίς .. ἀξίαν μεταβάλοιτ᾽ ἂν .. σιγὰν λόγων ;

638. mvp-comment-378-1 For μείζων, = τιμιώτερος, cp. Ο. Τ. 776, ἀστῶν μέγιστος τῶν ἐκεῖ.

638. mvp-comment-378-2 φέρεσθαι is in the middle voice.

638. mvp-comment-378-3 σοῦ καλῶς ἡγουμένου Than you and your good guidance. The condition is assumed to be inseparable from the subject, as in Plat. Rep. 1. 335 A, τὸν μὲν φίλον ἀγαθὸν ὄντα εὖ ποιεῖν, τὸν δὲ ἐχθρὸν κακὸν ὄντα βλάπτειν.

639. mvp-comment-379-1 οὕτω .. διὰ στέρνων ἔχειν Το be thoroughly imbued with this.

640. mvp-comment-380-1 'In all things to follow your father's judgment.' The image is that of taking up a position behind a leader: i. e. Not to break rank, but to follow in good order. Cp. Plat. Protag. 315 B, (the disciples of Protagoras) εὖ πως καὶ ἐν κόσμῳ . . ἀεὶ εἰς τὸ ὄπισθεν καθίσταντο κάλλιστα.

643. mvp-comment-381-1 τὸν ἐχθρόν 'Their father's enemy.'

646. mvp-comment-382-1 τί .. ἄλλο is governed by the general verbal notion, without distinctly anticipating φῦσαι.

648. mvp-comment-383-1 τὰς φρένας γ᾽ ὑφ᾽ ἡδονῆς The reading of Vat. is retained, not as clearly right, but as more probable than later corrections. γε may be supposed to give a strong emphasis to φρένας. Do not lose your wits, whatever you do. And this is rather confirmed by the way in which Haemon echoes the word in l. 683.

650-651. mvp-comment-384-1 ψυχρὸν παραγκάλισμα . . ἐν δόμοις 'Small comfort comes of such a union, of having a bad wife to share one's couch at home.'

653. mvp-comment-385-1 πτύσας Rejecting with abhorrence. Here and in l. 1232, πτύειν seems to imply a gesture of dislike or loathing, directed towards a person or thing. Cp. Aesch. Ag. 1192, ἐν μέρει δ' ἀπέπτυσαν | εὐνὰς ἀδελφοῦ.

653. mvp-comment-385-2 ὡσεί τε Αn Epic or Ionic form. See Introd. p. 456.

654. mvp-comment-386-1 The construction is rather μέθες τήνδε τινὶ νυμφεύειν, Leave her for some one to wed, than μέθες τήνδε νυμφεύειν τινί, Leave her to wed some one.

657. mvp-comment-387-1 ψευδή .. πόλει I certainly will not break my word to the state.

658. mvp-comment-388-1 ἀλλὰ κτενῶ The abruptness of the pause helps the incisiveness of Creon's language.

659-660. mvp-comment-389-1 εἰ γὰρ .. γένους For if I fail to bring up orderly those born akin to me, most surely I shall fail with those remote. Creon turns Antigone's nearness of kindred to him into a reason for severity. If he cannot control his kinswoman, how much less can he control the state! Authority begins at home.

659. mvp-comment-390-1 For ἐγγενή φύσει, see Essay on Language § 40. p. 69, and p. 82, B.

661. mvp-comment-391-1 τοῖς .. οἰκείοισιν Neuter. Creon characteristically relies on commonplace maxims.

663. mvp-comment-392-1 The transgressor who either violates the laws. The alternative is thought of after the sentence is begun. νόμους is in two constructions, (1) with ὑπερβάς, (2) with βιάζεται.

664. mvp-comment-393-1 τοὐπιτάσσειν Cp. supr. 485, and note.

664. mvp-comment-393-2 τοῖς κρατύνουσιν νοεῖ The reading of L here is rather more uncommon than the alternative reading, which may notwithstanding be right.

666. mvp-comment-394-1 For the optative, in a perfectly general supposition, see Essay on Language §36. p. 61.

666. mvp-comment-394-2 κλύειν Το obey.

667. mvp-comment-395-1 τἀναντία τὰ μεγαλὰ καὶ ἄδικα.

668-671. mvp-comment-396-1 And of this man (the man who obeys the ruler) I would have no fear but that he would rule nobly, and be a good and willing subject, and if posted near me in the storm of battle, would stand firmly as a staunch and trusty comrade. For the vague reference of the pronoun, see Essay on Language § 22. p. 34. And for δορός .. χειμῶνι, ib.

673. mvp-comment-397-1 αὕτη .. τίθησιν The anacoluthon (for which see Essay on Language p. 65) has been avoided in two ways, (1) by omission of τε, (2) by reading ἠδ' for ἥδ'. This Homericism is defended by comparing ὥσει τε in l. 653. There is slight MS. authority for both these changes (see v. rr.). But strong reasons are required for the introduction of a particle not used elsewhere by Sophocles, and after the regularly balanced τε.. ἠδέ, the asyndeton in the next line would be too abrupt. If any change were necessary, the omission of τ' would be preferable, but the lines are more expressive as they are.

674. mvp-comment-398-1 σὺν μάχῃ δορός Bothe conjectured συμμάχου δορός, The rout of the leagued war. But the reading of the MS. has a more vivid meaning. This, aiding the conflict of the spear, breaks down (the vanquished) into shapeless rout: i. e. Disorder helps with battle to make utter rout. For μάχῃ δορός, see Essay on Language p. 75, and for the accusative τροπάς, ib. § 17. p. 25, etc.

675. mvp-comment-399-1 τῶν δ᾽ ὀρθουμένων Of those who are not routed, but are successful. Opposed to οἱ ἡσσώμενοι implied in τροπάς. Cp. El. 742, ὠρθοῦθ' ὁ τλήμων ὀρθὸς ἐξ ὀρθῶν δίφρων.

677. mvp-comment-400-1 οὕτως.. κοσμουμένοις 'Thus one ought to support one's own decrees.' Thus, viz. as I am doing. For this use of the passive participle, see Essay on Language § 17. p. 25, с. Some would explain the words as masculine, One must defend the cause of the orderly subject. Cp. Thuc. 8. 24, ἐκοσμοῦντο ἐχυρώτερον. But such an immediate application of the γνώμη is less in character than the arbitrary assertion of authority. Cp. Hdt. 1. 100, τὰ δὲ δὴ ἄλλα ἐκεκοσμέατό οἱ.

681. mvp-comment-401-1 The form κεκλίμεθα (supposed from κλίνω) was supported by the authority of Thomas Magister.

683. mvp-comment-402-1 θεοὶ.. ὑπέρτατον Wisdom, whose value is above all possessions in the world, is the Gods gift.' Haemon begins by echoing his father's thought, supr. 648, that sound sense is to be prized most highly, but gently hints that Heaven only knows on which side the true wisdom lies. The reading χρημάτων requires ὑπέρτερον, as in L2.

686. mvp-comment-403-1 μήτ᾽ ἐπισταίμην λέγειν i. e. And may I never bring myself to say it. Cp. Trach. 543. 4, θυμοῦσθαι μὲν οὐκ ἐπίσταμαι | νοσοῦντι κείνῳ πολλά.

687. mvp-comment-404-1 χἀτέρῳ Schol. δυνατὸν δὲ καὶ ἑτέρως καλῶς μεταβουλεύσασθαι. Hence Erfurdt and others conjectured χἀτέρως, χατέρα, χἄτερον. Hermann, retaining χἀτέρῳ, interprets, Another also may have wisdom as well as you: i.e. καλῶς ἔχον, sc. τὸ τῶν φρενῶν. But the context rather suggests καλῶς ἔχον, sc. τὸ λέγειν σὲ μὴ ὀρθῶς λέγειν. 'That you are wrong in what you now say I have no power, and may I never have the skill, to affirm. But it may be that from another's mouth such an assertion were not ungracious.' καί in this case belongs to the whole sentence. See Essay on Language § 25. p. 43. 4.

688. mvp-comment-405-1 σοῦ δ᾽ οὖν πέφυκα is decidedly better than σὺ δ᾽ οὐ πέφυκας, which seems to have been suggested by τὸ γὰρ σὸν ὄμμα δεινόν, κ.τ.λ., in what follows. The true connection is, It is not for me to say that you are wrong, though another might do so. However, as your son, it naturally belongs to me to consider in your interest what men do, or say, or find fault with. For the common citizen does not speak his mind in your presence, but I may freely hear. Haemon winds about his father with all this circumstance before pleading for Antigone under shelter of the common opinion, which he professes to quote in the interest of Creon. The tact shown in this is noticed by Aristotle (Rhet. 3. 17) and by the Scholiast. The reading of A, V pr., V³, σοὶ δ' οὖν πέφυκα, deserves consideration.

690-691. mvp-comment-406-1 τὸ γὰρ .. κλύων For your eye overawes the subject in conversation which will displease you to hear. λόγοις τοιούτοις is dative of the occasion or reason, assisted by the attraction of οἷς. Essay on Language § 14. p. 20.

690-691. mvp-comment-406-2 τὸ γὰρ σόν The order puts an emphasis on σόν, as in O. Τ. 671, τὸ γὰρ σόν, οὐ τὸ τοῦδ᾽ ἐποικτείρω στόμα.

692. mvp-comment-407-1 ἐμοὶ δ᾽.. τάδε But I may hear all this under shadow (out of the light of your eye). The words ὑπὸ σκότου might equally have been connected with the following line. I hear in secret what is spoken in secret.

694. mvp-comment-408-1 ἀναξιωτάτη Sc. τοιαῦτα παθεῖν.

695. mvp-comment-409-1 ἀπ᾿ ἔργων See Essay on Language § 19. p. 28.

697. mvp-comment-410-1 πεπτῶτ᾽ ἄθαπτον i. e. πεπτώτα καὶ ἄθαπτον ὄντα.

697. mvp-comment-410-2 μήθ'.. μήθ' μή, not oὔ, because ἥτις, κ.τ.λ. = εἰ αὕτη, κ.τ.λ.

700. mvp-comment-411-1 ἐρεμνή Dark, i.e. Fraught with hidden danger. (Cp. ὑπὸ σκότου, supra). The word is used with something of the association of awe and dread attaching to night and darkness. Cp. Hom. Il. 1. 47. ὁ δ᾽ ἤτε νυκτὶ ἐοικώς.

701. mvp-comment-412-1 σοῦ πράσσοντος εὐτυχῶς Cp. supra 638, σοῦ καλῶς ἡγουμένου.

703. mvp-comment-413-1 πατρὸς θάλλοντος εὐκλείας The good renown of a prosperous sire. Haemon thus gently hints his fear of the effect of the sentence on Creon's reputation in the city.

704. mvp-comment-414-1 ἄγαλμα A cause of glorying or delight. Cp. infra 1115, Καδμείας νύμφας ἄγαλμα.

704. mvp-comment-414-2 ἢ τί πρὸς παίδων πατρί ; Or what greater ornament (than their own good fame) can children confer upon their father?

705-706. mvp-comment-415-1 Do not, I beseech you, wear one unchanging temper in your breast, and hold that nothing else is right but as you say. τοῦτο is added because of the imperfect correlation of the clauses. See Essay on Language p. 75.

707-709. mvp-comment-416-1 For ὅστις .. οὗτοι, ib. § 20. p. 31.

707-709. mvp-comment-416-2 For the formal distinction of φρονεῖν, γλῶσσαν, ψυχήν, cp. supra 176, ψυχήν τε καὶ φρόνημα καὶ γνώμην, and see Essay on Language pp. 92, 3.

710. mvp-comment-417-1 ἄνδρα Ε. on L. § 22. p. 37.

710. mvp-comment-417-2 κεἴ τις ᾖ Ε. on L. § 27. p. 44.

710. mvp-comment-417-3 τὸ μανθάνειν Essay on Language § 21. p. 34-38.

711. mvp-comment-418-1 καὶ τὸ μὴ τείνειν ἄγαν And not to hold too hard. This absolute use of τείνειν is generalized from the examples given below.

713-714. mvp-comment-419-1 Note the antithesis of κλῶνας .. αὐτόπρεμνα. The one save even their branches, the others are destroyed root and branch. For the image, cp. Webster's Appius and Virginia, p. 203. (iii. 3), The bending willow, yielding to each wind, | Shall keep his footing firm, when the proud oak, | Braving the storm, presuming on his root, | Shall have his body rent from head to foot.

715. mvp-comment-420-1 ναὸς .. ἐγκρατῆ πόδα The sheet which has power over the vessel. This is a more poetical and rhythmical expression than the other reading, ναὸς εἴ τις ἐγκρατής, πόδα | τείνας, ὑπείκει μηδέν.

716-717. mvp-comment-421-1 ὑπτίοις.. ναυτίλλεται Upsetting, makes the rest of his voyage with benches overturned. Join κάτω στρέψας. τὸ λοιπόν as in ll. 310, foll., where there is a similar contradictory expression. The omission of the accusative after στρέψας is natural in speaking of so familiar an occurrence as the over-setting of a boat. Essay on Language pp. 73, 98. τὸ πλοῖον, which Hermann reads for τὸ λοιπόν, is hardly a correct synonym for ναῦν or σκάφος.

718. mvp-comment-422-1 ἀλλ᾽.. δίδου Nay, yield. Be not wholly irremovable in anger. Lit. Afford also a removal from anger. This seems to be the best arrangement of this difficult line; i. e. εἰ θυμὸν ἔχεις, ἀλλὰ πεισθῆτι καὶ μεθίστασθαι τοῦ θυμοῦ. The asyndeton is expressive (Essay on Language § 34. P. 58). The reading of LA, ἀλλ᾽ εἶκε θυμῷ, is perhaps due to a false reminiscence of Il. 9.598, εἴξας ᾧ θυμῷ. Seyffert reads θυμῷ .. διδούς.

719-720. mvp-comment-423-1 γνώμη .. πρόσεστι For if any judgment proceed from me (ἀπ᾽ ἐμοῦ) though younger in years. Cp. Τr. 52, 3, εἰ δίκαιον τοὺς ἐλευθέρους φρενοῦν | γνώμαισι δούλοις; ib. 61, κἀξ ἀγεννήτων ἄρα | μύθοι καλῶς πίπτουσιν.

720-722. mvp-comment-424-1 The real stress is on the last line. The paratactic form of sentence is retained, the sense being, However excellent a thing perfect knowledge is, yet, since it is rare, it is well to take good advice.

720-722. mvp-comment-424-2 πρεσβεύειν] The active of this verb is rare in the metaphorical sense.

720-722. mvp-comment-424-3 πάντ᾽ ἐπιστήμης Of knowledge in all things. Essay on Language § 17. p. 24, b.

720-722. mvp-comment-424-4 εἰ δ᾽ οὖν Sc. μή, which is to be assumed from the next clause, where μή has a strong emphasis. For the sentiment, Hermann compares Hesiod, Op. 293, ἐσθλὸς δ᾽ αὖ κἀκεῖνος, ὃς εὖ εἰπόντι πίθηται.

725. mvp-comment-425-1 διπλᾶ is better than διπλῇ, because dwelling merely on the two speeches, and not on their divergence from each other.

726-727. mvp-comment-426-1 And at our age shall we forsooth be schooled by one so juvenile? For the inverted order, see Essay on Language § 26. p. 44: § 41. p. 77.

727. mvp-comment-427-1 For φύσιν, see Essay on Language p. 96.

728. mvp-comment-428-1 μηδὲν τὸ μὴ δίκαιον The combination of the indefinite μηδέν with the definite article is curious, and suggests the idea that μηδέν is adverbial.. But the Scholiast is probably right in explaining the words as equivalent to μηδὲν διδάσκου ὁ μὴ δίκαιόν ἐστί σοι μανθάνειν. Cp. supra 360, οὐδὲν .. τὸ μέλλον. Essay on Language § 22. p. 36. And for emphatic el, ib. § 28. p. 47, supr. 551.

729. mvp-comment-429-1 You ought not to regard differences of time, but rather to face the actual requirements of the case.' τἄργα are not the merits of Haemon, but the truth of his plea.

730. mvp-comment-430-1 What? Is it a "requirement" to fall down and worship rebels? Creon, as usual, represents mercy as submission. ἔργον ἐστί seems to have the same meaning as in σὸν ἔργον, and the like phrases; i.e. ἔργον almost = Duty.

731. mvp-comment-431-1 Nay, I would not bid thee reverence the wicked.

732. mvp-comment-432-1 'Why, is not she possessed by this disease?" viz. τῇ κακίᾳ.

733. mvp-comment-433-1 Not so declare her fellow-citizens in this town of Thebes.

736. mvp-comment-434-1 Is it right, I say, for another than me to rule this land? The reading of L and most MSS, ἄλλῳ.. μοί, (cp. Eur. Ion 1317) is supported by Thom. M. s. v. χρή, and is certainly the durior lectio. But he may have reasoned from a faulty text. See note on l. 681. γε is expressive. For M4 see list of MSS. in the Preface to this edition.

737. mvp-comment-435-1 Cp. Aesch. Suppl. 370, σύ τοι πόλις, σὺ τὸ δήμιον; Shakespeare, Julius Caesar, 1. 2,

When could they say, till now, that talked of Rome, | That her wide walls encompassed but one man? | Now is it Rome indeed, and room enough, | When there is in it but one only man.

The genitive ἀνδρὸς .. ἑνός is ambiguous between possessive genitive and genitive of content. A city belonging to one man, and A city composed of one man.

738. mvp-comment-436-1 Is not the city counted a possession of the ruler? Essay on Language § 9. p. 12, b.

739. mvp-comment-437-1 A splendid monarch would you make to rule a desert land.

742. mvp-comment-438-1 This line is sometimes printed with a note of interrogation, as if the words διὰ δίκης ἰὼν πατρί were epexegetic of σοῦ.. προκήδομαι. ('Villain, when you are wrangling with your father?') But the connection of the lines in this στιχομυθία is not very close, and the more obvious meaning (Villain, to wrangle with your father!') is more probable.

743-745. mvp-comment-439-1 οὐ γὰρ δίκαια .. οὐ γὰρ σέβεις] Here, as in 730, ἔργον γάρ ἐστι, there is the same tendency to play on the word (κομψεύειν) that was observed in the speeches of the Φύλαξ.

745. mvp-comment-440-1 οὐ.. σέβεις It is not reverence when you trample on the honours of the Gods. Essay on Language § 53. p. 98, с.

751. mvp-comment-441-1 τινά i. e. σέ. Essay on Language § 22. p. 34, 4. Interpreters have avoided taking these words in their obvious meaning as implying a threat, which Haemon all but carries into execution afterwards in ll. 1233-1234. It is true, however, that this intention is less distinctly present to his mind than the conviction that vengeance will come to Creon from the gods and from popular feeling.

752. mvp-comment-442-1 κἀπαπειλών For the participle, see Essay on Language § 36. p. 63, €, b.

753. mvp-comment-443-1 τίς Almost = πῶς. Cp. О. С. 775, τίς αὕτη τέρψις;

756. mvp-comment-444-1 'Woman's minion that you are, mince not your words with me.' The subdued tone of Haemon (εἰ μὴ πατὴρ ἦσθ', εἶπον ἄν) only adds fuel to the wrath of Creon.

756. mvp-comment-444-2 For the contempt expressed in δούλευμα and μῖσος (760), see Essay on Language pp. 84, 85.

758. mvp-comment-445-1 άληθες See on O. T. 350.

759. mvp-comment-446-1 ἐπὶ ψόγοισι δεννάσεις Reproach and revile me. For the prepositional phrase, cp. El. 108, ἐπὶ κωκυτῷ, and see Essay on Language § 18. p. 27.

765. mvp-comment-447-1 So that you may exhibit your madness to those of your friends who can brook it. θέλουσι, sc. σοὶ μαινομένῳ ξυνεῖναι. There is a strong emphasis on this participle.

767. mvp-comment-448-1 And at his age the spirit, when chafed, is dangerous. Cp. O. C. 751, τηλικοῦτος, οὐ γάμων | ἔμπειρος ..: and for voûs, see Essay on Language p. 93.

768. mvp-comment-449-1 Cp. O. T. 1075, where Oedipus, with similar unconsciousness, says of Jocasta, who has just rushed out, ὁποῖα χρήζει ῥηγνύτω.

770. mvp-comment-450-1 The order of words shows that the chief emphasis is on ἄμφω : Essay on Language § 41. p. 77. Hence καί is to be taken with the whole sentence: ib. § 25. P. 43, 4. Do you really intend to put them both to death?

773. mvp-comment-451-1 ἔρημος.. στίβος Where track of human footstep there is none. The privative ἔρημος is used for the negative by a redundancy like those adduced in Essay on Language § 40. p. 75; and ἔρημος = ἄστειπτος (Phil. 2), so that the expression = Where no track of mortals has been trodden.

775. mvp-comment-452-1 i. e. τοσοῦτον μόνον, ὅσον ἄγος εἶναι. Essay on Language § 39. p. 74. For ἄγος = expiation, see Hesych., ἄγος· ἅγνισμα θυσίας, Σοφοκλῆς Φαίδρα.

776. mvp-comment-453-1 i. e. Lest the whole city might suffer pollution.

780. mvp-comment-454-1 περισσός Bootless. Cp. Aesch. Prom. 383, μόχθον περισσόν. It is characteristic of the time (cp. Thucydides) that the political energy of Creon is combined with scepticism.

781-800. mvp-comment-455-1 Haemon's disobedience to his father, against his own interest, is due to the might of love.

781-800. mvp-comment-455-2 'Never-vanquished love, that layest riches waste, keeping nightly watch in the fair, soft, youthful cheek: love that roamest over seas and findest out the wildest nook! No god, nor any mortal man, escapes thy maddening power. By love the upright mind is drawn to wrong unto its hurt. By love this present strife is kindled between kinsmen. And clearly triumphant is the influence of desire that cometh from the looks of the fair bride - desire that divides empire with the majestic law: so resistlessly doth goddess Aphrodite mock mankind.

781-800. mvp-comment-455-3 This little ode consists of a strophe and antistrophe, of which the scansion is as follows:- CCLトしてし CICCICII CCCICII IICIICCIト(CLトー 5-0-0-ICCICI-

781-800. mvp-comment-455-4 A glyconic quatrain is followed by two choriambic lines, and the strophe ends with a return to the glyconic rhythm. L. 7 admits of being otherwise divided, viz.: CCLCー.

781. mvp-comment-456-1 ἀνίκατε μάχαν Cp. the similar personification of θυμός by Heraclitus, χαλεπὸν θυμῷ μάχεσθαι, ψυχῆς γὰρ ὠνέεται.

782. mvp-comment-457-1 ὃς ἐν κτήμασι πίπτεις (i. e.

782. mvp-comment-457-2 ἐμπίπτεις κτήμασι.) These words have been variously interpreted and emended. They probably mean, Who fallest upon wealth, i. e. art the destroyer of possessions, ruining worldly fortunes in various ways, as the love of Helen wasted Troy, etc. Cp. Eur. Hipp. 538, foll., Ἔρωτα δὲ τὸν τύραννον ἀνδρῶν |.. πέρθοντα καὶ διὰ πάσας | ἰόντα συμφορὰς | θνατοῖς, ὅταν ἔλθῃ. So, in this instance, Haemon is losing all for love. Others interpret, Desire who makest wealth thy object (Schol. rec.), Love, who by attacking enslavest, or Who makest victims of the wealthy.

783-784. mvp-comment-458-1 ὃς .. ἐννυχεύεις Cp. Milton, L'Allegro, 29, 30, 'Such as hang on Hebe's cheek, | And love to live in dimple sleek.' Love is still figured as an enemy, who keeps nightly watch where he is ready to spring forth armed on the unwary. Pind. Nem. 8. 2, ὥρα .. παρθενηΐοις .. ἐφίζοισι γλεφάροις.

785. mvp-comment-459-1 The poet is thinking of legendary examples, such as Paris, Leander, Anchises, etc.

786. mvp-comment-460-1 σε .. φύξιμος i.e. δύναταί σε φεύγειν. Cp. Hom. h. Ven. 34. 5, τῶν δ' ἄλλων οὐ πέρ τι πεφυγμένον ἔστ᾽ Ἀφροδίτην, | οὔτε θεῶν μακάρων, οὔτε θνητῶν ἀνθρώπων. But see on 796 ff.

790. mvp-comment-461-1 ἁμερίων ἐπ᾿ ἀνθρώπων The insertion of the preposition, although omitted with θεῶν, is no objection to this reading. See Essay on Language § 19. p. 27: and for ἐπί, with the genitive, meaning In the case of, So far as extends to, cp. Plato, Rep. 3. 406 C, 8.. ἐπὶ .. τῶν δημιουργῶν αἰσθανόμεθα, alib. The force of the preposition and case here is nearer to the original locative sense, = Extending over, 'Quantum hominum genus propagatum extenditur. (Ellendt.)

790. mvp-comment-461-2 ὁ ἔχων Sc. τὸ νόσημα. Wecklein compares ἔχει, he is wounded, with reference to the arrow of love. But this is fanciful.

791-792. mvp-comment-462-1 ἀδίκους.. παρασπᾷς i. e. εἰς ἀδικίαν παρασπᾷς. Drawest awry to wrong. For this proleptic use of the adjective, see Essay on Language § 23. P. 39; § 38. p. 71.

792. mvp-comment-463-1 ἐπὶ λώβᾳ ‘Το their hurt or disgrace.'

794. mvp-comment-464-1 ξύναιμον is an emphatic epithet added by an afterthought (Essay on Language § 23. p. 38) and by hypallage made to agree with the principal word, although more properly belonging to ἀνδρῶν. (Ibid. § 42. p. 80).

795. mvp-comment-465-1 νικᾷ δ᾽ ἐναργής i. e. ἐναργής ἐστι νικῶσα.

795. mvp-comment-465-2 βλεφάρων ἵμερος The modern poet speaks of love as engendered in the eyes, with gazing fed: the ancients rather spoke of an influence passing from the eye of the beloved (τὸ ἐρωτικὸν ὄμμα, Plat. Phaedr. 253 E) to the soul of the lover. Desire was viewed as an emanation from the object. Hence Plato's account of ἵμερος, Phaedr. 251 Β, C, δεξάμενος γὰρ τοῦ κάλλους τὴν ἀπορροὴν διὰ τῶν ὀμμάτων, ἐθερμάνθη ἢ ἡ τοῦ πτεροῦ φύσις ἄρδεται .. ὅταν μὲν οὖν βλέπουσα πρὸς τὸ κάλλος, ἐκεῖθεν μέρη ἐπιόντα καὶ ῥέοντα, ἃ δὴ διὰ τοῦτο ἵμερος καλεῖται, δεχομένη ἄρδηταί τε καὶ θερμαίνηται, λωφᾷ τε τῆς ὀδύνης καὶ γέγηθεν. This ancient conception, which had a root in language as well as in philosophy, is reflected even in Milton, L'Allegro, 1. 121, With store of ladies, whose bright eyes | Rain influence, though in this case probably with a further allusion to astrology.

796-799. mvp-comment-466-1 τῶν .. θεσμῶν In the counsels of princes holding an equal place with the majesty of law. This seems the best way of taking these words, which have been variously interpreted; e.g. Equal to the laws in power. 'Assessor in the authority of the laws, etc. There is an allusion to Haemon, who, though a prince, has been led to disobey his father, and to disregard the edict of the king. Cp. Hdt. 4. 165, ἐν βουλῇ παρίζουσα. The resolution of the arsis in πάρεδρος is extremely unusual; see Christ's Metrik, § 178; and Arndt suggested ξύνθρονος ἀρχαῖς, 'Assessor with the rule of majesticlaw. But qy. πάρεδρος *ἀρχαῖς, with "πέφευγεν οὐδείς in 786 ff.? (IILUCCICII).

800. mvp-comment-467-1 Wecklein finds here an oxymoron, turning on the opposition of μάχη and παιδιά. She is resistless, though sport is her only weapon. But this is doubtful.

804. mvp-comment-468-1 παγκοίταν.. θάλαμον The chamber where all must lie. The implied contrast between the fate of Antigone and her intended bridal recurs repeatedly throughout the latter part of the play. Supr. 575, Ἅιδης ὁ παύσων τούσδε τοὺς γάμους γάμ ἔφυ: infr. 891, νυμφεῖον : 1205, νυμφεῖον" Αιδου κοίλον.

806-802. mvp-comment-469-1 Antigone bewails her untimely death, and the chorus attempt to console her by pointing to the singularity of her end. She quotes the example of Niobe, who was encrusted with rock. But Niobe, rejoin the chorus, was a Divine Being. Then the maiden bursts into a cry against such vain comfort, and appeals to the forms of nature around Thebes to bear witness to the strangeness of her fate. The tone of the chorus changes to admonition. Thou hast offended against the majesty of law. Some curse, inherited from thy sire, must have led thee on. At last they have touched her, but it is only to aggravate her sorrow. Dire indeed had been the curse upon her parents; and now she is going to be with them, having never tasted any joy. Her brother's seeming success in marriage had been death to him and to her. The chorus reiterate that piety towards her brother should have yielded to authority. Selfwill has been thy ruin. Antigone: 'Friendless, unmourned, uncomforted, I leave the holy light of day. I die unmarried, and no one weeps for me.'

806-802. mvp-comment-469-2 The metres in this commos, ll. 806-833, chiefly logaoedic. and for the most part glyconic, are as follows:- α΄. 806-816, 823-833. 805 luclu IIC1CCI II1CCIC ―トしかしCICLL Anapaests of cho. 817-822, 834-837- β'. Second strophe and antistrophe. 51IC (トートートートー ICCICII にかくCIトトに CICLC- トトロー CCLCICIC 15010し! 이기 5- ἐπ. } Iambic. ひトしレトCCICI- 51110CIRKIICCI CICCートリート ―トしーしトー

806-802. mvp-comment-469-3 The effect produced by the epitrite rhythm in a' 9. β΄ 8, ἐπ. 5, and of the spondees in ß' 6, is especially noticeable.

808. mvp-comment-470-1 νέατον is an adjective. See on Ο. Τ. 155.

810. mvp-comment-471-1 κοὔποτ᾽ αὖθις Sc. ὄψομαι φέγγος ἀελίου.

810. mvp-comment-471-2 παγκοίτας is here active='That seals up all in rest.' Essay on Language pp. 98, 101. The metre suggests πάγκοιτος, cp. infr. 828, the corresponding line of the antistrophe.

812-813. mvp-comment-472-1 Ἀχέροντος ἀκτάν Hom. Od. 10. 509, ἔνθ᾽ ἀκτή τε λάχεια: ib. 513, ἔνθα μὲν εἰς Ἀχέροντα πυριφλεγέθων τε ῥέουσι, κ.τ.λ.

815. mvp-comment-473-1 *ἐπινύμφειος, which Dindorf has restored for ἐπινυμφίδιος, is more probable than ἐπὶ νυμφείοις, although this appears to be supported by the note of the Scholiast, λείπει θύραις ἢ κοίταις.

816. mvp-comment-474-1 Ἀχέροντι As other maidens have been wedded to rivers upon the earth.

820. mvp-comment-475-1 ξιφέων ἐπίχειρα The wages of the sword; i.e. Death given by the sword.

821. mvp-comment-476-1 αὐτόνομος The Scholiast explains this, ἰδίοις αὐτῆς νόμοις χρησαμένη. This is not free from ambiguity; but the true meaning is rather By an ordinance peculiar to your case (ἰδίᾳ τινὶ σεαυτῆς νόμῳ), than In your independence of law, or As being a law to yourself. The chorus nowhere speak with admiration of the independent attitude of Antigone, although they secretly sympathize with her pious motive. The word is used with consciousness of the derivation. The νόμος which is peculiar to Antigone is the privilege of a living death.

823. mvp-comment-477-1 λυγροτάταν In sorriest plight. Supplementary predicate.

824-825. mvp-comment-478-1 τὰν Φρυγίαν ξέναν Ταντάλου] Our friend far off in Phrygia, Tantalus' daughter.' Sipylus was placed by some in Phrygia, by others in Lydia. (Strabo, 12. p. 571.) Donaldson well remarks that févar is applied to Niobe, because she married Amphion, king of Thebes.

828. mvp-comment-479-1 ὄμβρῳ τακομέναν The conjectural emendation ὄμβροι has been very generally received. But the Highlands of Phrygia are not subject to perpetual showers. It is more natural to think of a snow-capped peak ever running down with moisture from the melting snow. On the general sense thus given to ὄμβρος, see Essay on Language § 52. p. 98. And as she flows down with moisture, the snow leaves her not, but still she wets the ridges of her neck beneath her tearful brow. The position of T' need cause no difficulty. Essay on Language pp. 65,6. It has been observed that the words ὀφρύς and δειράς are equally applicable to a mountain and to a human being. The subj. of τέγγει is not χιών but ὁ Νιόβα.

834. mvp-comment-480-1 It is doubtful whether θειογενής οι θεογεννής (= θεογέννητος) should be read for the unmetrical θεογενής.

836. mvp-comment-481-1 Of the two readings, φθιμένα and φθιμένῳ, both of which are given by L, and were known to the Scholiast, the feminine is more likely to be due to a corrector.

837. mvp-comment-482-1 The words ζῶσαν καὶ ἔπειτα θανοῦσαν have little point, and being omitted by Aldus (as in A), have never been restored except by Seyffert, who reads μέγα κἀκοῦσαι in l. 836. Those who omit 837, invert the preceding lines for the sake of the paroemiac, and read καίτοι φθιμένῳ τοῖς ἰσοθέοις | ἔγκληρα λαχεῖν μέγ᾽ ἀκοῦσαι. For ἀκοῦσαι, to have said of one, cp. Phil. 1074, ἀκούσομαι μὲν ὡς ἔφυν οἴκτου πλέως.

840. mvp-comment-483-1 *οὐλομέναν The conjecture of Martin. οἰχομέναν (Wunder) also deserves to be considered.

842. mvp-comment-484-1 She first turns from the elders to the city at large; and then, remembering how little sympathy she has had from man, she appeals, like Philoctetes (936 ff.), in a fresh outburst, to the familiar presences' of nature.

843. mvp-comment-485-1 πολυκτήμονες Thebes was proverbially a wealthy city.

844. mvp-comment-486-1 ἰώ Here she breaks into a louder cry.

845. mvp-comment-487-1 ἄλσος The open ground about the city. Cp. Εl. 5, τῆς οἰστροπλῆγος ἄλσος Ἰνάχου κόρης.

847. mvp-comment-488-1 οἷα, like ὀμοιοτάταν in 832, and λυγροτάταν in 823, is supplementary predicate, and equivalent to an adverb.

851. mvp-comment-489-1 Hermann (ed. 1839) was contented to read οὔτε βροτοῖσιν οὔτ᾽ ἐν νεκροῖσιν, but remarked that the long anacrusis of the second part of the line, οὔτ᾽ ἐν νεκροῖσιν = γάμων κυρήσας is very rare. Qu βροτοῖς, οὔτε τις ἐν νεκροίσιν? But the original line is probably lost.

852. mvp-comment-490-1 Advancing to the utmost verge of daring thou didst fall violently, my daughter, against the lofty throne of Right. ἐκτίνεισ Α.

854. mvp-comment-491-1 βάθρον is here the pedestal on which the image of justice is imagined to rest. Cp. Plat. Phaedr. 254 B, ἰδόντος δὲ τοῦ ἡνιόχου ἡ μνήμη πρὸς τὴν τοῦ κάλλους φύσιν ἠνέχθη. καὶ πάλιν εἶδεν αὐτὴν μετὰ σωφροσύνης ἐν ἁγνῷ βάθρῳ βεβῶσαν, Ο. Τ. 865, νόμοι. . ὑψίποδες.

855. mvp-comment-492-1 πολύ is allowed to pass by Hermann without comment, but has been more recently called in question, partly on the metrical ground that the line should end with a long syllable.

855. mvp-comment-492-2 πολύς is certainly no improvement. On the attempt to give special force to such a general word, see Essay on Language § 51. p. 97.

856. mvp-comment-493-1 But thou art paying some debt of expiation inherited from thy sire.' άθλος is here a task or burden imposed by some higher power, like the labours of Heracles, and is perhaps associated by Sophocles with the derivative ἄθλιος. The combined metaphorical use of ἆθλος and ἐκτίνειν is not too great a stretch of language for Sophocles. Essay on Language p. 105.

857. mvp-comment-494-1 Thou hast touched my saddest thought, the thrice-told tale of my father's sorrow.' Boeckh has cleared up the difficulties of this passage (1) by showing that οἶκτον harmonizes better with the context than οἶτον or οἶκον, and also gives a construction to πότμου: (2) by tracing the derivation of τριπόλιστον from πολίζω = πολέω, which occurs in the compound avναπολίζω : (3) by rightly explaining the dative Λαβδακίδαισιν. See Essay on Language § 13. p. 19. He also points out that μερίμνας is genitive, because the singular is more forcible, and μέριμναν would have suited the metre equally well. The only remaining doubt is the construction of οἶκτον.

857. mvp-comment-494-2 ψαύειν may govern the accusative, as appears from 961. But the change from the genitive to the accusative is still to be accounted for. (1) The word ἔψαυσας was chosen with special reference to μερίμνας. ἔλεξας, or some other general word, would have been sufficient if this had not intervened. Hence the general meaning of the verb (= ἔλεξας) is alone continued. (2) The case is partly governed by the verbal notion in μερίμνας = 8 μεριμνῶ. (3) The tendency of a Greek sentence is to pass from a more special to a more general construction. Essay on Language pp. 64, 5, οἶκτον is to be resumed with πότμου, which is co-ordinate with πατρός. Thou hast harped on what my mind broods over with saddest care, the thrice renewed pity for my father, and for the general fortune of our race, the lot that fell upon the famed Labdacidae. Seyffert thinks that in τριπόλιστον Antigone is thinking of her own ever-deepening grief. But the Scholiast and Boeckh are probably right in explaining the word (like κλεινοῖς) with reference to the widely felt compassion for Oedipus. Cp. O. C. 517, τό τοι πολὺ καὶ μηδαμὰ λῆγον: ib. 597, πᾶς τοῦτό γ' Ἑλλήνων θροεῖ. For τριπόλιστον, cp. Phil. 1238, δὶς ταὐτὰ βούλει καὶ τρὶς ἀναπολεῖν μ' ἔπη.

861. mvp-comment-495-1 κλεινοῖς is said with bitterness, as in O. T. 1207, κλεινὸν Οἰδίπου κάρα. The dative is used in explanation of ἁμετέρου, Ist as clearer than the genitive with so many genitives preceding; 2nd with an ethical' force; the lot that fell on us. 863. O my mother, to whom marriage was calamity, O my hapless father, who in wedlock with a mother, held guilty intercourse with her from whom he came.' ματρῷαι λέκτρων ἆται] ‘My mother's calamity in marriage.' λέκτρων is descriptive or distinctive genitive (Essay on Language § 9. p. 12), and the possessive ματρῷαι is joined to λέκτρων ἆται taken as one word. In observing Antigone's tenderness for her mother we are reminded that the plot of the Oedipus Tyrannus was not yet conceived.

865. mvp-comment-496-1 ματρός is objective genitive, after κοιμήματα = ξυνουσίαι, and also descriptive, like γάμοι τέκνων, Ο. C. 945. For the condensed expression κοιμήματά τ᾿ αὐτογέννητ᾽ = τὸ κοιμηθῆναι σὺν ταύτῃ ἐξ ἧς αὐτὸς ἐγεννήθη, see Essay on Language § 43. p. 81, and for the force of αὐτός in composition, ibid. p. 101. The dative ἐμῷ πατρί (Ε. on L. § 13. p. 19, see on l. 861) is occasioned by the adjective; i. e. αὐτογέννητ᾽ ἦν αὐτῷ τὰ κοιμήματα. The nature of constructions in such condensed expressions can only be explained by expanding each phrase into a sentence. The meaning of the passive verbal termination in αὐτογέννητα is extremely indefinite. The other way of taking the words ('Connubium dicit Jocastae cum Oedipo quem ipsa pepererat,' Dind.), although giving a more obvious construction to the dative, has the fatal blemish of making a twofold apostrophe to Jocasta, whereas οἵων implies a reference to both parents, which is much more forcible.

865. mvp-comment-496-2 The Laur. reading δυσμόρῳ is preferable, because of the peculiar significance of κοιμήματα ματρός.

866. mvp-comment-497-1 οἴων is to be immediately referred to κοιμήματα, Such wedlock as gave me birth.

868. mvp-comment-498-1 μέτοικος may possibly have the association of an alien,' because she could not expect to meet with proper burial. But for the generalised meaning of μέτοικος, cp. supr. 852: О. С. 934: infr. 890, μετοικίας.

872-875. mvp-comment-499-1 There is some piety in pious action; but, as towards him who wieldeth it, authority must in no wise be transgressed. A self-determined impulse hath undone thee.' Cp. Phil. 138, τέχνα γὰρ τέχνας ἑτέρας προὔχει | καὶ γνώμα παρ' ὅτῳ τὸ θεῖον | Διὸς σκῆπτρον ἀνάσσεται, where there is a similar ellipse of the antecedent. The meaning is, He who has authority must not suffer authority to be thwarted. This may be made clearer by supplying ἐκείνῳ, as dative of the person interested, for the antecedent to ὅτῳ. He must not have it (i.e. suffer it to be) transgressed.

877. mvp-comment-500-1 Unhappy, I am led the way that is here prepared for me.' Creon has already entered before these words are said. Cp. infr. 933-934. Mm

883. mvp-comment-501-1 ἀοιδὰς .. πρὸ τοῦ θανεῖν Cp. Aesch. Ag. 1444-1445, ἡ δέ τοι κύκνου δί· κην | τὸν ὕστατον μέλψασα θανάσιμον γόον | κεῖται φιλήτωρ τοῦδε.

884. mvp-comment-502-1 εἰ χρείη If it were allowed. Ср. О. Т. 1110, εἰ χρή τι κἀμὲ μὴ συναλλάξαντά πω, | πρέσβυ, σταθμᾶσθαι: Ο. C. 1711, πῶς με χρὴ τὸ σὸν τάλαιναν ἀφανίσαι τοσόνδ' ἄχος. This modified use of χρή = One is to, not One must,' is only possible in hypothetical or interrogative sentences.

887. mvp-comment-503-1 ἄφετε This is on the whole more probable than ἄπιτε. The change from the future with οὐκ to the imperative has probably occasioned the corruption of the text.

887. mvp-comment-503-2 χρή This the Scholiast explained by χρήσει, i. e. he read χρῇ. And this is necessary, if τυμβεύειν is read in 888. But τυμβεύσει, the reading of Triclinius, is supported by τυμβεύει in AV³. Whether she must die there, or shall live a buried life in that dark cell. For εἰ .. χρή, cp. Εl. 399, πεσούμεθ', εἰ χρή, πατρὶ τιμωρούμενοι. And for τυμβεύσει, see Essay on Language p. 64 b. The intransitive use of τυμβεύειν occurs nowhere else.

889. mvp-comment-504-1 Creon claims to be pure from the blood of Antigone, because he has altered the doom of stoning (1. 36) to that of immurement, and because of the modicum of food that is to be shut in with her, ὡς ἄγος (1. 775).

890. mvp-comment-505-1 'At all events she shall no longer share the right of dwelling with us in the light of day.'

891-892. mvp-comment-506-1 'O cavernous abode of long imprisonment, at once my bridal-chamber and my tomb.'

896. mvp-comment-507-1 πρὶν .. βίου 'Before my allotted portion of life is spent.' Cp. Il. 4. 170, μοῖραν ἀναπλήσῃς βιότοιο. For ἐξήκειν, cp. Τr. 147, ἀλλ᾽ ἡδοναῖς ἄμοχθον ἐξαίρει βίον | ἐς τοῦθ', ἕως ἄν, κ.τ.λ.

897. mvp-comment-508-1 κάρτ᾽ ἐν ἐλπίσιν τρέφω I do cherish it amongst my hopes.

899. mvp-comment-509-1 κασίγνητον κάρα This must be addressed to Polynices, who is most in the thoughts of the spectators, and is again invoked in the same words in 1.915: not to Eteocles, of whose burial Antigone only knew by hearsay, supr. 23 ff. The difficulty of reconciling this with the following lines has been adduced as one of several reasons for rejecting the passage from l. 900 to l. 928 in whole or in part. The lines 905-912 are apt to appear to modern readers, as they did to Goethe, a blemish in a place which might have been expected to be most carefully finished. The saying, which Herodotus, 3. 119, attributes almost in the same terms to the wife of Intaphernes, would seem from this to have had a wide currency in Ionia-for it is a precarious supposition that either author derived it from the other-and fell in with the natural tendency of Greek life to exalt the bond of brotherhood above all other ties of affection and kindred. The general feeling of the speech is well traced by Seyffert. Antigone, when brought face to face with death, in utter isolation from human sympathy, comes down from the lofty tone she had assumed in her first answer to Creon, and recognizes the simple fact that it was the strength of her affection which impelled her to defy the law. Her love for Poly- nices was wonderful, passing the love that could be felt for a husband or a child. She dilates on this and justifies it by a primitive sophism, which the passage of Herodotus cited above shows to be more in the spirit of the time of Sophocles or of the age preceding him than of any later period. If the Antigone is the earliest of the seven plays (see Introduction), we need not be surprised by an archaism of thought which is much less remarkable than several which occur in Aeschylus. In an early English ballad, called the Douglas Tragedy, a woman interceding for the life of her father, whom her lover would slay, gives the following reason :-'True lovers I can get many a one, | But a father I'll never get more.'

900-901. mvp-comment-510-1 In these lines she is thinking of her father and mother. The libation only had been given to Polynices, who is specially mentioned in the following line. Ll. 900, I could not have been written after O. C. 1756 ff.

903. mvp-comment-511-1 περιστέλλουσα Decking for burial,' and SO also protecting from insult. 904. And certainly those who consider rightly will say I did honour thee. For the dative, see Essay on Language § 13. p. 19. Others take e with ἐτίμησα, but for the stress, it was a real honour,'-cp. the emphatic use of ἄνηρ, Ο. C. 393, and of ὕβρις, ib. 882.

905. mvp-comment-512-1 Feeling the incongruity of saying, If I had lost a child, she says, If I had had children, leaving the further supposition to be implied. Mm2

906. mvp-comment-513-1 κατθανὼν ἐτήκετο Had been wasting in death. Cp. 1. 410, μυδῶν τε σῶμα γυμνώσαντες εὖ.

907. mvp-comment-514-1 βίᾳ πολιτών Cp. supr. 74, 5. Creon is the representative of the State, and the elders in supr. 872 ff. have confirmed his sentence. Antigone is throughout perfectly conscious of the nature of her action, and at this moment she sees more clearly than ever the audacity of it. But even after the impulse has subsided she goes resolutely, though sadly, to her fate.

908. mvp-comment-515-1 νόμου Principle. Cp. supr. ll. 191, 613.

909. mvp-comment-516-1 κατθανόντος Sc. τοῦ πόσεως.

910. mvp-comment-517-1 τοῦδε τοῦ παιδός.

912. mvp-comment-518-1 οὐκ ἔστ᾿ .. ποτέ Although not strictly logical, this is much more touching and expressive than οὐκ ἔσθ' ὅπως ἀδελφὸς ἂν βλάστοι ποτέ, which it has been proposed to substitute here.

916. mvp-comment-519-1 διὰ χερῶν .. λαβών διά lit. = Between. Cp. διαλαμβάνω in Hdt., e.g. 1. 114, ἐκέλευε αὐτὸν τοὺς ἄλλους παῖδας διαλαβεῖν: Plat. Rep. В. 10. p. 615 Ε, τοὺς μὲν διαλαβόντες ἦγον.

918. mvp-comment-520-1 παιδείου τροφῆς The rearing of children. This is censured by Dindorf as unmaidenly: but cp. El. 963-966, καὶ τῶνδε μέντοι μηκέτ᾽ ἐλπίσῃς ὅπως | τεύξει ποτ· οὐ γὰρ ὧδ᾽ ἄβουλός ἐστ᾿ ἀνὴρ | Αἴγισθος, ὥστε σόν ποτ᾿ ἡ κἀμὸν γένος | βλαστεῖν ἐᾶσαι, πημονὴν αὐτῷ σαφή : Eur. Ion 485 ff., ἐμοὶ μὲν πλούτου τε πάρος | βασιλικῶν τ' εἶεν θαλάμων | τροφαὶ κήδειοι κεδνῶν τέκνων, κ.τ.λ. For the active sense of τροφή in the passage last quoted and in the text, see Essay on Language $ 53. p. 98, and cp. El. 1143 ff., οἴμοι τάλαινα τῆς ἐμῆς πάλαι τροφῆς | ἀνωφελήτου, τὴν ἐγὼ θάμ᾽ ἀμφί σοι | πόνῳ γλυκεῖ πάρεσχον.

919. mvp-comment-521-1 ἔρημος πρὸς φίλων For the redundant preposition, see Essay on Language §19. p. 28.

920. mvp-comment-522-1 θανάτων, which occurs only in L and M³, is very unlikely to have been changed to θανόντων in the Byzantine period. The latter is therefore probably the authentic reading, and not merely due to conjecture.

921-922. mvp-comment-523-1 ποίαν..; τί χρή ..; The suddenness of these transitions is very expressive of the agitation of Antigone's mind. Her fate leads her even to doubt the providence of the gods, but not to admit that she has done wrong. She will make the admission when death has taught it her, but not before. If her judges are wrong they will suffer too.

922-923. mvp-comment-524-1 ἐς θεοὺς .. βλέπειν Cp. El. 925, μηδὲν ἐς κεῖνόν γ᾽ ὅρα.

923. mvp-comment-525-1 ξυμμάχων ; The partitive genitive expresses with greater emphasis what might have been expressed by the accusative.

923. mvp-comment-525-2 ἐπεί γε δή The momentary doubt about the vindication of right in the world heightens the tragic effect. Cp. Phil. 428, τί δῆτα δεῖ σκοπεῖν; ib. 451, 2, ποῦ χρὴ τίθεσθαι ταῦτα, ποῦ δ᾽ αἰνεῖν, ὅταν | τὰ θεῖ᾽ ἐπαινῶν, τοὺς θεοὺς εὕρω κακούς; Trach. 1266: Aj. 950 ff.

924. mvp-comment-526-1 τὴν δυσσέβειαν The vice of impiety is confused with the blame of impiety, just as ἀρετή sometimes means a reputation for virtue. Cp. Phil. 1443, ἡ γὰρ εὐσέβεια συνθνήσκει βροτοῖς. Εςsay on L. p. 95.

925. mvp-comment-527-1 If, after all, this course of theirs is approved in heaven, when I have suffered I suppose I shall acknowledge my fault. The emphatic position of παθόντες implies, After I have suffered, but not before.' K εγ

927. mvp-comment-528-1 μὴ πλείω κακὰ | πάθοιεν This has actually been interpreted as a prayer of Antigone for her enemies. Others explain it as a warning to them Let them see to it that they do not suffer more. The real meaning is, that she cannot imprecate heavier sufferings on them than they are inflicting on her. Let them suffer, I will not say more, but the same evils which they unrighteously inflict on me. For a curse, similarly half-checked in utterance, with μή. cp. Phil. 961, ὅλοιο μή πω, πρὶν μάθοιμ᾽ εἰ καὶ πάλιν | γνώμην μετοίσεις. To translate this Mayest thou not perish yet, would be a similar mistake to that which has caused the difficulty about the present passage. It is true, however, that Antigone's tone is rather that of one who judges, than of one who condescends to ban her enemies.

927. mvp-comment-528-2 οἴδε Sc. οἱ πολίται. See above, 1.907 and note.

929-930. mvp-comment-529-1 For the addition of αὑταί, see Essay on Language § 40. p. 75, 2, and for ψυχῆς, which is added to soften the metaphor (since the chorus are less bold in an anapaestic than in a purely lyric passage, supr. 137), see ib. 5.

930. mvp-comment-530-1 τήνδε γ' γε gives a natural emphasis to τήνδε, and there is no ground for the conjecture τήνδ' ἐπέχουσιν.

931. mvp-comment-531-1 τούτων, which is genitive of the cause, is not likely to have been interpolated. It is more probable that the second τοι arose from διττογραφία.

933-934. mvp-comment-532-1 θανάτου ἀφίκται This word is nearest death of all that have come. Cp. Thuc. 3. 59, χαλεπώτατον τοῖς ὧδε ἔχουσι λόγου τελευτᾶν, διότι καὶ τοῦ βίου ὁ κίνδυνος ἐγγὺς μετ᾿ αὐτοῦ. The adverb of place is supplementary predicate; see Essay on Language § 24. p. 40. 935-936. μὴ οὐ follows the rule laid down in Essay on Language § 29. p. 49, 3 a. Böckh and Dindorf, taking a hint from the Scholia, give these lines to the chorus, on the ground that Creon has already withdrawn all hope. But the word κατακυροῦσθαι is characteristic of Creon, who may be thought not unlikely, even superfluously. to have made this final assertion of his will.

938. mvp-comment-533-1 θεοὶ προγενεῖς My divine ancestry, including Cadmus and Harmonia, and their parents. Cp. supr. 199, θεοὺς τοὺς ἐγγενεῖς, and note: Hdt. 2.143, Ἑκαταίῳ . . ἀναδήσαντι τὴν πατριὴν εἰς ἑκκαιδέκατον θεών.

940. mvp-comment-534-1 O royal line of Thebè!' This has usually been explained as an address to the chorus. But Antigone expects no more sympathy from them (least of all if ll. 935-936 are rightly given to the chorus). It is rather an apostrophe to the members of the princely family living and dead, including the θεοὶ προγενεῖς. Cp. Aesch. Cho. 800-802, οἱ τ' ἔσω δωμάτων πλουτογαθῆ μυχὸν νομίζετε | κλῦτε, σύμφρονες θεοί.

941. mvp-comment-535-1 *βασιλειδᾶν is Seyffert's ingenious emendation, based on Hesychius' βασιλείδης· ὁ τοῦ βασιλέως. Ismene is throughout only thought of as a foil for Antigone, and there is no more impropriety in Antigone speaking of herself as the last of her race than in the chorus (supr. 599 ff.) singing of the extinction of the light that was spreading over the last remaining shoot of the Labdacidae.

942. mvp-comment-536-1 πρὸς οἴων ἀνδρῶν As a princess, she speaks with scorn of Creon, who is not of royal birth. The words may also contain an allusion to the ἦθος of his (or the chorus'?) last speech.

944-987. mvp-comment-537-1 The chorus, in the manner of Pindar, moralise on the fate of Antigone through examples drawn from the circle of mythology and legend; and thus suggest the same cold comfort as in their mention of Niobe. The effect of this ode is to repress the excitement and solemnize the thoughts of the spectator. 'Danaë, though of royal lineage, and entrusted with the golden shower, was bound by all-constraining destiny in her brazen cell. 'Bound, too, in a prison of rock, was Lycurgus, who provoked the God. He knew his madness when it was too late. And on the Thracian promontory Phineus sons, blinded by their father's wife (Idothea), bewailed their rejected mother Cleopatra's hapless lot, who, descended from an ancient line, and endowed with swiftness by her divine sire, was notwithstanding overtaken by the long-lived fates.' Danae and Cleopatra were, like Antigone, of royal birth, and, like Antigone, were bound in a living tomb. So also was the son of Dryas, himself a king: and this, in his case, was the penalty of an impetuous and defiant spirit. Sophocles seems to have followed one version of the obscure and variable legend of Phineus, according to which Cleopatra did not die, but was rejected by Phineus for Idothea, and imprisoned in a cave, from which she was afterwards released by Heracles. The sons were blinded by their step-mother. The first strophe and antistrophe are choriambic with an iambic close; the second, logaoedic. The choriambi here were probably chanted slowly, so as to have a weighty, solemn effect. The scheme is as follows: a'. First strophe and antistrophe. IILUCI LUCILー LUCILIITUCICートに IICClluclトー IIICCILUCIトに ICICICI KLCICICI CトートUICIK β'. Second strophe and antistrophe. UCCTCCICCI IICCICCII!یں ILU TUCI くいくいトCICIK Cトートしーーー ―トビトCICIK CÚCCICICICC

944. mvp-comment-538-1 φῶς | ἀλλάξαι 'Το exchange the light' (for gloom), i. e. To lose the light. Cp. Phil. 1262, ἀμείψας ..

944. mvp-comment-538-2 στέγας.

945. mvp-comment-539-1 δέμας Form. This word reminds us of the beauty of Danaë, which increased the pathos of her fate.

945. mvp-comment-539-2 ἐν χαλκοδέτοις αὐλαῖς In a brassbound room. The compound of δέω merely suggests the general notion of confinement (Essay on Language § 55. 3, p. 101), and has nothing to do with the riveting of brazen plates to the walls.

949. mvp-comment-540-1 γενεᾷ τίμιος Because descended from Danaus the grandson of Poseidon.

951. mvp-comment-541-1 ὁ μοιριδία τις δύνασις The mysterious power of fate. For the combination of the article and indefinite pronoun, see Essay on Language § 22. p. 36.

952. mvp-comment-542-1 *ὄλβος is Erfurdt's ingenious and probable correction of ὄμβρος. He compares Bacchylides ap. Stob. Ecl. Phys. 1. 166, θνατοῖσι δ᾽ οὐκ αὐθαίρετοι | οὔτ᾽ ὄλβος οὔτ᾽ ἀκάματος Ἄρης οὔτε πάμφθερσις στάσις.

953. mvp-comment-543-1 Cp. Hor. Od. 2. 16, 21,

Scandit aeratas vitiosa naves | Cura.

ἁλίκτυποι is passive: Sea-beaten.

954. mvp-comment-544-1 κελαιναί The Epic νῆες μέλαιναι: i. e. Looking dark against the sea and sky.

955-957. mvp-comment-545-1 The punishment of Lycurgus was the subject of an Aeschylean trilogy. It was variously related. Sophocles chooses the version of the story that suits his purpose. For the earliest description of the crime, see Il. 6. 130-140.

955. mvp-comment-546-1 ζεύχθη resumes κατεζεύχθη, supr. 947.

955. mvp-comment-546-2 ὀξύχολος The very probable conjecture of Scaliger for ὀξυχόλως.

955. mvp-comment-546-3 παῖς ὁ Δρύαντος So Pind. O1. 8. 31, παῖς ὁ Λατούς.

956. mvp-comment-547-1 κερτομίοις όργαῖς Dative of the cause.

957. mvp-comment-548-1 ἐκ Διονύσου By the will of Dionysus. Cp. infr. 1219.

958-961. mvp-comment-549-1 So dire is the excess of rage that flows from madness. He learned at length that it was in madness that he provoked the God with biting speech.' The emphatic reivos applies the γνώμη to the case of Lycurgus. There is a stress on μανίαις.

959. mvp-comment-550-1 τᾶς μανίας Genitive of derivation, partly governed by ἀπό in comp.

959. mvp-comment-550-2 ἀποστάζει For the metaphorical use, cp. Aesch. Ag. 178, στάζει ἐν θ᾽ ὕπνῳ πρὸ καρδίας | μνησιπήμων πόνος. Others render, trickles away, i.e. comes to nought. But οὕτω is more naturally joined with the adjectives, whose position shows that they are emphatic, than with the verb.

960. mvp-comment-551-1 ἀνθηρόν 'Blooming, and so reaching its height: cp. Tr. 1089, ἤνθηκεν, ἐξώρμηκεν. A fury so over-powering, i.e. Leading inevitably to such calamitous issues.

960. mvp-comment-551-2 ἐπέγνω He recognised afterwards, i.e. when punished.

960. mvp-comment-551-3 μανίαις Dative of manner, expressing the predicate, quasi ἐν μανίαις. Essay on Language $ 14. pp. 20, 21. The v. r. μανίας (acc. plur.) is not so good.

961. mvp-comment-552-1 ψαύων In the rather unusual sense of Tempting, Provoking' (= έρε θίζων, cp. καθάπτεσθαι), and hence used, πρὸς τὸ σημαινόμενον, with the accusative. For the language of this passage, cp. Plat. Polit. 310 D, ἐξανθεῖν παντάπασι μανίαις: ib. 273 D, τελευτώντος δ᾽ ἐξανθεῖ τοῦ χρόνου : Legg. 6. 783 Α, διαπυρωτάτους . . μανίαις : ib. 9. 881 Β, μὴ μανίαις ἐχόμενος. And for the construction of κεῖνος.. θεόν, cp. Pind. Pyth. 8. 12, τὰν οὐδὲ Πορφυρίων μάθεν παρ' αἶσαν ἐξερεθίζων. For ἐν, of the instrument, see Essay on Language § 19. p. 27.

964. mvp-comment-553-1 The Bacchic fire,' i.e. The lighted torches of the Bacchanalian rout. Cp. O. T. 214: Eurip. Bacch. 146.

965. mvp-comment-554-1 Μούσας

Inter Bacchi comites a Diodoro 4. 4, recensentur Musae.

(Musgrave.) They are associated by Plato in the Laws, B. 2, p. 672 C. The Muses are here lovers of the flute, i.e. of the Phrygian orgiastic music.

966-968. mvp-comment-555-1 And hard by Cyanean rocks that divide the seas, are the cliffs of the Bosphorus and the Thracian promontory of Salmydessus, where,' etc. The genitive gives indefiniteness to the notion of place, and παρά implies neighbouring extent.

966. mvp-comment-556-1 πελαγέων, see v. rr., although metrically allowable (πελᾶγεων), is condemned by the vagueness of the meaning and the tautology in πελαγέων .. ἁλός. The ingenious conjecture of Wieseler is therefore adopted. It is confirmed by the gloss πετρῶν. The 1st syllable of Ἄρης is long in arsi supr. 139.

969. mvp-comment-557-1 The lost cretic has been differently supplied: ἄξevos Boeckh, ήτων Meineke. A verb is more wanted, e. g.

969. mvp-comment-557-2 ἵσταται, κλήζεται.

970. mvp-comment-558-1 ἀγχίπτολις Ἄρης This can only mean The War-god whose temple is near the city (of Salmydessus). Cp. Aesch. S. c. T. 501. The details of the legend as accepted by Sophocles are unknown to us, and hence we can hardly judge of the appropriateness of the epithet. The Thracian worship of Ares is well known.

971. mvp-comment-559-1 δισσοῖσι Φινεΐδαις Dative of direct reference depending on τυφλωθέν. Essay on Language § 12. p. 18.

972. mvp-comment-560-1 ἀρατόν Accursed; i.e. Bringing a curse on Phineus and Idothea.

972. mvp-comment-560-2 ἕλκος τυφλωθέν. The blinding wound inflicted.' The 'cognate verb᾽ τυφλωθέν is substituted for ποιηθέν or the like. Essay on Language § 17. p. 25, c.

973. mvp-comment-561-1 ἐξ ἀγρίας δάμαρτος For the preposition, see Essay on Language $ 19. p. 28, 2.

973. mvp-comment-561-2 δάμαρτος Idothea, who had been made the wife of Phineus through the repudiation of Cleopatra. 974- ἀλαὸν ἀλαστόροισιν ὀμμάτων κύκλοις] Sightless (i. e. producing blindness) on the vengeful orbits of their eyes. For the causative use of ἀλαόν, see Essay on Language §. 53. p. 98.

973. mvp-comment-561-3 ἀλαστόροισιν Bringing vengeance,' i. e. Pleading successfully though silently for retribution. The dative is partly dative of place and partly of direct reference. Causing blindness in or to the eyes.

975. mvp-comment-562-1 *ἀραχθέντων Lachmann's conjecture for ἀραχθὲν ἐγχέων. When they were smitten. Another is ἄτερθ' ἐγχέων.

976. mvp-comment-563-1 κερκίδων ἀκμαῖσιν A woman's weapon. The shuttle was sharpened at the point, so as to be inserted between the threads, in order to regulate the density of the web. This process was called κερκίζειν, and the art is named by Plato κερκιστική. Plat. Polit. 282 B, C: Sophist. 226 B: Crat. 388 A.

980. mvp-comment-564-1 κλαῖον ματρός, | ἔχοντες ἀνύμφευτον γονάν This punctuation is preferred to κλαῖον, ματρὸς ἔχοντες ἀνύμφευτον γονάν, simply because the fate of Cleopatra, and not that of the Phineidae, is the chief point of the illustration.

980. mvp-comment-564-2 ἔχοντες ἀνύμφευτον γονάν Having a birth not honoured by wedlock: because their mother's marriage was repudiated, and their legitimacy was therefore not acknowledged. Note the repetition of γονά γονάν in a different sense after yovás in 950.

981. mvp-comment-565-1 And she in lineage reached even unto the ancient race of the Erechtheidae.' Because her mother Orithyia, whom Boreas rapt from the Ilissus (Plat. Phaedr. 229 B), was a daughter of Erechtheus. Qy. ἀρχαιογενήτων?

983. mvp-comment-566-1 τηλεπόροις δ᾽ ἐν ἄντροις The exact meaning of the compound epithet is doubtful. Either (1) Far-piercing,' i. e. Extending far into the mountainside: or (2) Distant, the second part of the epithet being redundant, or merely repeating the notion of a hollow passage implied in ἄντροις, i.e. δι' ὧν τηλόσε πορευόμεθα.

985. mvp-comment-567-1 Βορεὰς ἅμιππος Cp. Ο. Τ. 466, and note. And for ἅμα, Hom. Il. 19.415. Keeping pace with the steed over the steep path of the hill. On the compounds of πούς, see Essay on Language $55. p. 101. ὀρθόπους is literally Raising the foot upright. The second part of the compound is subordinated, but in this connection must have reference to the foot of the climber, and not to the foot of the hill. The words ὀρθόποδος ὑπὲρ πάγου are in construction with the verbal notion in ἅμιππος, sc.

985. mvp-comment-567-2 ἅμα ταῖς ἵπποις τρέχειν δυναμένη.

986-987. mvp-comment-568-1 ἀλλὰ κἀπ᾿ ἐκείνᾳ .. ἔσχον But even on her the long-lived fates laid hold. Cp. Hom. Il. 21. 110, ἀλλ᾿ ἔπι τοι καὶ ἐμοὶ θάνατος καὶ μοῖρα κραταιή. ἐπέχειν is To extend to, and the tmesis gives the preposition a fresh construction with the dative. The Fates are ever-living, and therefore can afford to bide their time.

987. mvp-comment-569-1 ὦ παῖ Antigone is apostrophized after her departure, like Oedipus in Ο. C. 1567, πάλιν σε δαίμων δίκαιος αὔξοι. 988, foll. The coming of Teiresias is the beginning of the περιπέτεια, The change in the spirit of Creon's dream. The external marks of the prophet are noticed more prominently than in the Oedipus Tyrannus. Cp. especially 998-990, with O. T. 371, τυφλὸς τὰ τ᾽ ὦτα, κ.τ.λ., and 444, καὶ σύ, παῖ, κόμιζέ με: 992-995, with Ο. Τ. 436, γονεῦσι δ', οἵ σ᾽ ἔφυσαν, ἔμφρονες. The figure of the blind prophet is more ideal in the Oedipus Tyrannus, and the peculiarity of his position is brought out, in a higher mode of art, with one or two light touches. On the other hand, his sudden and unlooked-for coming suits exactly with the purpose of this drama and the person of Creon.

990. mvp-comment-570-1 αὕτη Essay on Language § 22, p. 35.

992. mvp-comment-571-1 The authority of the seer is here simply asserted and acknowledged. Cp. 1053. In the Oedipus Tyrannus he appears with still higher claims, as a prince, whose honours are guarded by his lord Apollo.

993-994. mvp-comment-572-1 οὔκουν .. ἀπεστάτουν .. ναυκληρεῖς] I have not aforetime departed. ..'You have guided, and still guide.' Cp. Tr. 600, 601. The conjecture ένανκλήρεις is no improvement. The present means, You have hitherto guided safely, and this is not inconsistent with what follows. Cp. Aesch. Agam. 1, αἰτῶ, I have been asking.

994. mvp-comment-573-1 δι᾽ ὀρθῆς Sc. κελεύθου. On a safe and successful course.

995. mvp-comment-574-1 I have experienced benefits, and can bear witness of them. Essay on Language §36. p. 66. There is perhaps an allusion here to the sacrifice of Megareus, which was prompted by the prophecy of Teiresias. But cp. 1058 and note.

996. mvp-comment-575-1 φρόνει, κ.τ.λ. (1) Beware once more, as thou standest now upon an edge of peril. The participle is not to be construed with the verb, but is in apposition to the subject. For φρονεῖν absolute, cp. O. T. 617, φρονεῖν γὰρ οἱ ταχεῖς οὐκ ἀσφαλεῖς : ib. 649, πιθοῦ θελήσας φρονήσας τ', ἄναξ, λίσσομαι. Otherwise (2) Know that now again thou standest,' etc. Cp. Trach. 289, φρόνει νιν ὡς ἥξοντα: Phil. 810, σαφῶς φρόνει. The expression ἐπὶ ξυροῦ is proverbial: cp. Il. 10. 173: Eur. H. F. 630.

997. mvp-comment-576-1 ὡς .. στόμα How I shudder at thy speech. ὡs as in l. 82, ὡς ὑπερδέδοικά σου. στόμα has the association of privileged, prophetic utterance, as in Ο. Τ. 426, τοὐμὸν στόμα.

999. mvp-comment-577-1 The οἰωνοσκοπεῖον of Teiresias was shown at Thebes in the time of Pausanias: Paus. 9. 16.

999. mvp-comment-577-2 παλαιόν i. e. consecrated by use from early times.

1000. mvp-comment-578-1 ἵν'.. λιμήν Where I had harbourage for every ominous bird. Essay on Language § 58. p. 105.

1002. mvp-comment-579-1 κλάζοντας Accusative πρὸς τὸ σημαινόμενον, as if ὄρνιθας ἄγνωτα φθεγγομένους had preceded.

1002. mvp-comment-579-2 βεβαρβαρωμένῳ Rendered unintelligible,' Confused. 1003. iv, of the instrument. Cp. supra. 1. 961. φοναῖς, In bloody fray. Dative of manner. Cp. supra, l. 960 .

1004. mvp-comment-580-1 πτερῶν.. ἦν For the whirring of their wings gave no uncertain sound: although their voices did. 1005 ἐγευόμην] By analogy for ἐπειρώμην, I made trial of the divination by burnt sacrifice,' similar to that used in the temple of Ismenus: O. Τ. 21.

1006. mvp-comment-581-1 βωμοῖσι παμφλέκτοισιν At the blazing altar. παν in composition is simply intensive, as in El. 1139: and the epithet is generally descriptive. See Essay on Language § 55. p. 101.

1006. mvp-comment-581-2 ἐκ δὲ θυμάτων 'But from the sacrifice the Fire-god refused to gleam; and on the ash a dank humour dripped from the thigh-bones, and fumed and sputtered, and the gall was sprinkled abroad in air, and the thighs wasted and lay bared of their enclosing fat.

1007. mvp-comment-582-1 For σποδός, cp Ο. Τ. 21: Hdt. 4.35, τῶν μηρίων καταγιζομένων ἐπὶ τῷ βωμῷ τὴν σποδόν.

1009. mvp-comment-583-1 μετάρσιοι is supplementary predicate. The preposition in ἐξέκειντο is emphatic. Cp. Od. 23. 179, ἔνθα οἱ ἐκθεῖσαι πυκινὸν λέχος: Thuc. 4. 129. § 3. ἔτυχον ἐξεστρατοπεδευμένοι ἔξω τῆς πόλεως.

1010. mvp-comment-584-1 καταρρυεῖς is explained to mean Flowing down with moisture,' but means rather Fallen away. Cp. Paus. 10. 2, 6 (L. and S s. ν. καταρρέω 1. 4), νεκροῦ κατερρυηκότος τὰς σάρκας.

1011. mvp-comment-585-1 The apparently active use of καλυπτῆς comes from καλύπτειν, in the sense of placing as a covering, i. e.

1011. mvp-comment-585-2 καλύπτειν πιμελὴν μηροῖς. For the meaning, cp. Aesch. Pr. 496, foll., κνισῇ τε κώλα συγκαλυπτά· καὶ μακρὰν | ὀσφὺν πυρώσας, δυστέκμαρτον ἐς τέχνην | ὥδωσα θνητούς· καὶ φλογωπὰ σήματα | ἐξωμμάτωσα, πρόσθεν ὄντ᾽ ἐπάργεμα.

1013. mvp-comment-586-1 Such failing tokens given by baffling auspices. Lit. Of victims giving no sign. Cp. Ps. 74. 9. We see not our signs; there is no more any prophet. φθίνοντα μαντεύματα are not Prophecies of decay,' but Rites of divination fading away, i. e. losing their virtue. Cp. Ο. Τ. 902, φθίνοντα.. Λαΐου | θέσφατα.

1015. mvp-comment-587-1 τῆς σῆς ἐκ φρενός From thy will. Cp. infr. 1063, ὡς μὴ ᾿μπολήσων ἴσθι τὴν ἐμὴν φρένα.

1016. mvp-comment-588-1 ἐσχάραι τε παντελεῖς And all the number of our sacred hearths. παντελεῖς is little more than πᾶσαι, but expresses that the word ἐσχάραι added to βωμοί comprises every consecrated spot in the whole city. Cp. El. 982, ἔν θ᾽ ἑορταῖς ἔν τε πανδήμῳ πόλει.

1017. mvp-comment-589-1 πλήρεις Infected. Cp. 1052.

1017. mvp-comment-589-2 πλήρης = ἀνάπλεως. Cp. infr. 1052: Phil. 1087-1088, ὦ πληρέστατον αὔλιον | λύπας τᾶς ἀπ᾿ ἐμοῦ. For the general notion, cp. Webster, Appius and Virg. p. 165, ed. Dyce, Come, you birds of death | And fill your greedy cups with human flesh; | Then to the city fly, disgorge it there | Before the senate, and from thence arise | A plague to choke all Rome. Join ὑπὸ .. βορᾶς, not as some edd. πλήρεις.. βορᾶς. By the act of dogs and birds in feeding, etc. So Ellendt. Cp. infr. 1083.

1021. mvp-comment-590-1 εὐσήμους Giving clear augury, opposed to ἄσημος supra 1013.

1021. mvp-comment-590-2 ἀπορροιβδεῖ Utters noisily. The word is not strictly applicable to the screaming of birds. But there is the same indefiniteness about words expressing sound as about the names of colours. This word, expressing a confused noise, is probably suggested by l. 1004.

1022. mvp-comment-591-1 After feeding on the fatness of human carnage.' On the change from singular to plural, see Essay on Language § 36. p. 65.

1025. mvp-comment-592-1 ἐπεὶ δ᾽ ἁμάρτῃ For ἄν omitted, see Essay on. L. § 27. p. 44.

1026. mvp-comment-593-1 ἄνολβος here and in Aj. 1156 (τοιαῦτ᾽ ἄνολβον ἄνδρ᾽ ἐνουθέτει παρών) is a word of blame- Infatuated.'

1029. mvp-comment-594-1 εἶκε τῷ θανόντι Relent towards the dead.

1030. mvp-comment-595-1 ἐπικτανεῖν Το slay a second time.' For the meaning of ἐπί, cp.

1030. mvp-comment-595-2 ἐπεμβάλλω, ἐπιγαμέω, ἐπιπέμπω. For the idea, cp. II. 24. 54: Plat. Rep. 5. 469 D, E. 6 1031. (1) After careful consideration I speak to you with good heed. εὐ, Carefully,' as in O. T. 308, supr. 410, alib. Or (2) εὖ σοι φρ., Meaning well to thee.

1032. mvp-comment-596-1 εἰ κέρδος λέγοι For the optative, see Essay on Language § 36. p. 61, γ, α (1). φέρει or φέροι seems also to be an early reading.

1034. mvp-comment-597-1 ἀνδρὸς τοῦδε The genitive as after ἐφίεσθαι and the like words.

1034-1035. mvp-comment-598-1 κοὐδὲ.. εἰμί And you practise on me with divination too. By a not infrequent inexactness in the use of the Greek passive voice, from πράττειν κατά τινοs, To intrigue against a person, would come πράττεσθαι, 'Το be intrigued against,' and hence ἄπρακτος, Unattempted, Unpractised on, μαντικῆς is gen. of respect after the privative adjective. τὸν πρὸσ σάρδεον Ε. τὸν πρὸ

1035. mvp-comment-599-1 τῶν *ὑπαὶ γένους By whose fraternity, sc. τῶν μαντέων. This is Brunck's emendation, which gives better sense than any other that has been proposed. Creon's heated imagination suggests to him that the whole tribe of prophets and diviners (cp. 1055) have greedily marked him for their prey.

1036. mvp-comment-600-1 I am bartered away long since and turned to gain. Literally, Sold and shipped off. Although ἐμπεφόρτισμαι has the authority of the 1st hand of L, ἐκπεφόρτισμαι is more forcible.

1037. mvp-comment-601-1 *τἀπό Professor Geddes, in his Problem of the Homeric Poems,' p. 168, note 15, prefers ἤλεκτρος as the form of nominative, on analogy of other metals, such as χρυσός, etc., which are masculine. But the general opinion is in favour of ἥλεκτρον neuter, and although τὸν πρὸς Σαρδεῶν is not unmetrical, τᾶπό Σαρδέῶν is preferable here in point of rhythm. Granting that ἤλεκτρος is masculine in late Greek, it is unlikely that Herodotus, 3, 115, would write τὸ ἤλεκτρον, and Sophocles here τὸν .. ἤλεκτρον.

1040. mvp-comment-602-1 βοράν He echoes the word of Teiresias supr. 1017.

1042-1043. mvp-comment-603-1 οὐ μὴ .. παρήσω The future indicative after οὐ μή, as in O. C. 177, οὗ τοι μήποτέ σ᾽ ἐκ τῶνδ᾽ ἑδράνων, ὦ γέρον, ἄκοντά τις ἄξει : Εl. 1052, οὗ σοι μὴ μεθέψομαί ποτε. Cp. Phil. 612, οὐ μή ποτε | πέρσοιεν. In all these places there may be a slight confusion of two constructions. See Essay on Language § 36. p. 62, and for the slight redundancy of expression, which marks Creon's eagerness, ib. § 40. p. 75.

1044. mvp-comment-604-1 'There is no power in man to touch the gods with pollution.' Creon's scepticism (cp. Aesch. Ag. 369-372: Plat. Legg. B. 10) anticipates the Epicurean notion of the Divine Nature, which Nec bene promeritis capitur, neque tangitur ira. Cp. with this and with O. T. 964, foll., Hector's defiance of augury in Il. 12. 237, foll.

1048. mvp-comment-605-1 The sentence, interrupted by Creon's question, is continued in 1050.

1050. mvp-comment-606-1 Wherefore? What means this universal doubt?' πάγκοινον refers to ἀνθρώπων τις.

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Commentary on lines 901–1050

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ἔτι τῶν αὐτῶν ἀνέμων αὑταὶ ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν. 925

Κρέων τοιγὰρ 1 τούτων τοῖσιν ἄγουσιν κλαύμαθ᾽ ὑπάρξει βραδυτῆτος ὕπερ.

Ἀντιγόνη οἴμοι, θανάτου τοῦτ᾽ ἐγγυτάτω τοὔπος ἀφῖκται.

Κρέων θαρσεῖν οὐδὲν παραμυθοῦμαι 930 μὴ οὐ τάδε ταύτῃ κατακυροῦσθαι.

Χορός a

Τειρεσίας

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν δύ᾽ 20 ἐξ ἑνὸς βλέποντε. τοῖς τυφλοῖσι γὰρ αὕτη κέλευθος 21 ἐκ προηγητοῦ πέλει.

Κρέων τί δ᾽ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον ;

Τειρεσίας ἐγὼ διδάξω· καὶ σὺ τῷ μάντει πιθοῦ. 985

Κρέων οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας τοιγὰρ δι᾽ ὀρθῆς τήνδε ναυκληρεῖς πόλιν.

Κρέων ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.

Τειρεσίας φρόνει βεβὼς αὖ νῦν 22 ἐπὶ ξυροῦ τύχης.

Κρέων τί δ᾽ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα. 990

Κρέων

Τειρεσίας φεῦ. ἆρ’ οἶδεν ἀνθρώπων τις, ἆρα φράζεται,

Κρέων τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

Τειρεσίας ὅσῳ κράτιστον κτημάτων εὐβουλία ;

Κρέων ὅσῳπερ, οἶμαι, μὴ φρονεῖν πλείστη βλάβη.

Τειρεσίας ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς. 1045

Κρέων οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.

Τειρεσίας καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

Κρέων τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.

Τειρεσίας τὸ δ᾽ ἐκ τυράννων αἰσχροκέρδειαν φιλεῖ.

Κρέων ἆρ᾽ οἶσθα ταγοὺς ὄντας, ἂν λέγῃς, λέγων; 1050

Τειρεσίας οἶδ᾽· ἐξ ἐμοῦ γὰρ τήνδ᾽ ἔχεις σώσας πόλιν.

Κρέων σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

Τειρεσίας ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι.

Κρέων κίνει, μόνον δὲ μὴ ᾽πὶ κέρδεσιν λέγων.

Τειρεσίας οὕτω γὰρ ἤδη καὶ δοκῶ, τὸ σὸν μέρος. 1055

Κρέων ὡς μὴ ’μπολήσων ἴσθι τὴν ἐμὴν φρένα.

Τειρεσίας

Χορός ἔτι τῶν αὐτῶν ἀνέμων αὑταὶ ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν.

Κρέων τοιγὰρ τούτων τοῖσιν ἄγουσιν 895 κλαύμαθ᾽ ὑπάρξει βραδυτῆτος ὕπερ.

Ἀντιγόνη οἴμοι, θανάτου τοῦτ᾽ ἐγγυτάτω τοὖπος ἀφῖκται.

Χορός θαρσεῖν οὐδὲν παραμυθοῦμαι μὴ οὐ τάδε ταύτῃ κατακυροῦσθαι. 900

10. ΣΤΑΣΙΜΟΝ ΤΈΤΑΡΤΟΝ.

Χορός 1

11. ἘΠΈΙΣΟΔΙΟΝ ΠΈΜΠΤΟΝ.

Τειρεσίας Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν δύ᾽ ἐξ ἑνὸς βλέποντε. τοῖς τυφλοῖσι γὰρ αὕτη κέλευθος ἐκ προηγητοῦ πέλει.

Κρέων τί δ᾽ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον; 945

Τειρεσίας ἐγὼ διδάξω, καὶ σὺ τῷ μάντει πιθοῦ.

Κρέων οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας τοιγὰρ δι’ ὀρθῆς τήνδε ναυκληρεῖς πόλιν.

Κρέων ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.

Τειρεσίας φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης. 950

Κρέων τί δ᾽ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα.

Τειρεσίας φεῦ· ἆρ᾽ οἶδεν ἀνθρώπων τις, ἆρα φράζεται,

Κρέων τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

Τειρεσίας ὅσῳ κράτιστον κτημάτων εὐβουλία; 1005

Κρέων ὅσῳπερ, οἶμαι, μὴ φρονεῖν πλείστη βλάβη.

Τειρεσίας ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς.

Κρέων οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.

Τειρεσίας καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

Κρέων τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος. 1010

Τειρεσίας τὸ δ᾽ ἐκ τυράννων αἰσχροκέρδειαν φιλεῖ.

Κρέων ἆρ' οἶσθα ταγοὺς ὄντας ἃν λέγῃς λέγων;

Τειρεσίας οἶδ᾽. ἐξ ἐμοῦ γὰρ τήνδ᾽ ἔχεις σώσας πόλιν.

Κρέων σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

Τειρεσίας ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι; 1015

Κρέων κίνει, μόνον δὲ μὴ ᾽πὶ κέρδεσιν λέγων.

Τειρεσίας οὕτω γὰρ ἤδη καὶ δοκῶ τὸ σὸν μέρος;

Κρέων ὡς μὴ ᾽μπολήσων ἴσθι τὴν ἐμὴν φρένα.

ἔτι τῶν αὐτῶν ἀνέμων αὐταὶ ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν. 915

Κρέων τοιγὰρ ταύτην τοῖσιν ἄγουσι βραδυτῆτος ὕπερ κλαύμαθ᾽ ὑπάρξει.

Ἀντιγόνη οἴ μοι, θανάτου τοῦτ᾽ ἐγγυτάτω τοὖπος ἀφῖκται!

Κρέων θαρσεῖν οὐδὲν παραμυθοῦμαι 920 μὴ οὐ τάδε ταύτῃ κατακυροῦσθαι.

Χορός 1

Τειρεσίας

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν, δύ᾽ ἐξ ἑνὸς βλέποντε· τοῖς τυφλοῖσι γὰρ 970 αὕτη κέλευθος ἐκ προηγητοῦ πέλει.

Κρέων τί δ᾽ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον;

Τειρεσίας ἐγὼ διδάξω· καὶ σὺ τῷ μάντει πιθοῦ.

Κρέων οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας τοιγὰρ δι᾽ ὀρθῆς τήνδ᾽ ἐναυκλήρεις πόλιν. 975

Κρέων ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.

Τειρεσίας φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης.

ἔτι τῶν αὐτῶν ἀνέμων αὑταὶ

ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν.
925

Κρέων

τοιγὰρ ¹ τούτων τοῖσιν ἄγουσιν

κλαύμαθ᾽ ὑπάρξει βραδυτῆτος ὕπερ.

Ἀντιγόνη

οἴμοι, θανάτου τοῦτ᾽ ἐγγυτάτω

τοὔπος ἀφῖκται.

Κρέων

θαρσεῖν οὐδὲν παραμυθοῦμαι
930

μὴ οὐ τάδε ταύτῃ κατακυροῦσθαι.

Χορός

a

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν

δύ᾽ ²⁰ ἐξ ἑνὸς βλέποντε. τοῖς τυφλοῖσι γὰρ

αὕτη κέλευθος ²¹ ἐκ προηγητοῦ πέλει.

Κρέων

τί δ᾽ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον ;

Τειρεσίας

ἐγὼ διδάξω· καὶ σὺ τῷ μάντει πιθοῦ.
985

Κρέων

οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας

τοιγὰρ δι᾽ ὀρθῆς τήνδε ναυκληρεῖς πόλιν.

Κρέων

ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.

Τειρεσίας

φρόνει βεβὼς αὖ νῦν ²² ἐπὶ ξυροῦ τύχης.

Κρέων

τί δ᾽ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα.
990

Τειρεσίας

φεῦ.

ἆρ’ οἶδεν ἀνθρώπων τις, ἆρα φράζεται,

Κρέων

τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

Τειρεσίας

ὅσῳ κράτιστον κτημάτων εὐβουλία ;

Κρέων

ὅσῳπερ, οἶμαι, μὴ φρονεῖν πλείστη βλάβη.

Τειρεσίας

ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς.
1045

Κρέων

οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.

Τειρεσίας

καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

Κρέων

τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.

Τειρεσίας

τὸ δ᾽ ἐκ τυράννων αἰσχροκέρδειαν φιλεῖ.

Κρέων

ἆρ᾽ οἶσθα ταγοὺς ὄντας, ἂν λέγῃς, λέγων;
1050

Τειρεσίας

οἶδ᾽· ἐξ ἐμοῦ γὰρ τήνδ᾽ ἔχεις σώσας πόλιν.

Κρέων

σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

Τειρεσίας

ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι.

Κρέων

κίνει, μόνον δὲ μὴ ᾽πὶ κέρδεσιν λέγων.

Τειρεσίας

οὕτω γὰρ ἤδη καὶ δοκῶ, τὸ σὸν μέρος.
1055

Κρέων

ὡς μὴ ’μπολήσων ἴσθι τὴν ἐμὴν φρένα.

Χορός

ἔτι τῶν αὐτῶν ἀνέμων αὑταὶ

ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν.

Κρέων

τοιγὰρ τούτων τοῖσιν ἄγουσιν
895

κλαύμαθ᾽ ὑπάρξει βραδυτῆτος ὕπερ.

Ἀντιγόνη

οἴμοι, θανάτου τοῦτ᾽ ἐγγυτάτω

τοὖπος ἀφῖκται.

Χορός

θαρσεῖν οὐδὲν παραμυθοῦμαι

μὴ οὐ τάδε ταύτῃ κατακυροῦσθαι.
900

Χορός

1

Τειρεσίας

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν

δύ᾽ ἐξ ἑνὸς βλέποντε. τοῖς τυφλοῖσι γὰρ

αὕτη κέλευθος ἐκ προηγητοῦ πέλει.

Κρέων

τί δ᾽ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον;
945

Τειρεσίας

ἐγὼ διδάξω, καὶ σὺ τῷ μάντει πιθοῦ.

Κρέων

οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας

τοιγὰρ δι’ ὀρθῆς τήνδε ναυκληρεῖς πόλιν.

Κρέων

ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.

Τειρεσίας

φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης.
950

Κρέων

τί δ᾽ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα.

Τειρεσίας

φεῦ·

ἆρ᾽ οἶδεν ἀνθρώπων τις, ἆρα φράζεται,

Κρέων

τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

Τειρεσίας

ὅσῳ κράτιστον κτημάτων εὐβουλία;
1005

Κρέων

ὅσῳπερ, οἶμαι, μὴ φρονεῖν πλείστη βλάβη.

Τειρεσίας

ταύτης σὺ μέντοι τῆς νόσου πλήρης ἔφυς.

Κρέων

οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.

Τειρεσίας

καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

Κρέων

τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.
1010

Τειρεσίας

τὸ δ᾽ ἐκ τυράννων αἰσχροκέρδειαν φιλεῖ.

Κρέων

ἆρ' οἶσθα ταγοὺς ὄντας ἃν λέγῃς λέγων;

Τειρεσίας

οἶδ᾽. ἐξ ἐμοῦ γὰρ τήνδ᾽ ἔχεις σώσας πόλιν.

Κρέων

σοφὸς σὺ μάντις, ἀλλὰ τἀδικεῖν φιλῶν.

Τειρεσίας

ὄρσεις με τἀκίνητα διὰ φρενῶν φράσαι;
1015

Κρέων

κίνει, μόνον δὲ μὴ ᾽πὶ κέρδεσιν λέγων.

Τειρεσίας

οὕτω γὰρ ἤδη καὶ δοκῶ τὸ σὸν μέρος;

Κρέων

ὡς μὴ ᾽μπολήσων ἴσθι τὴν ἐμὴν φρένα.

ἔτι τῶν αὐτῶν ἀνέμων αὐταὶ

ψυχῆς ῥιπαὶ τήνδε γ᾽ ἔχουσιν.
915

Κρέων

τοιγὰρ ταύτην τοῖσιν ἄγουσι

βραδυτῆτος ὕπερ κλαύμαθ᾽ ὑπάρξει.

Ἀντιγόνη

οἴ μοι, θανάτου τοῦτ᾽ ἐγγυτάτω

τοὖπος ἀφῖκται!

Κρέων

θαρσεῖν οὐδὲν παραμυθοῦμαι
920

μὴ οὐ τάδε ταύτῃ κατακυροῦσθαι.

Χορός

1

Θήβης ἄνακτες, ἥκομεν κοινὴν ὁδὸν,

δύ᾽ ἐξ ἑνὸς βλέποντε· τοῖς τυφλοῖσι γὰρ
970

αὕτη κέλευθος ἐκ προηγητοῦ πέλει.

Κρέων

τί δ᾽ ἔστιν, ὦ γεραιὲ Τειρεσία, νέον;

Τειρεσίας

ἐγὼ διδάξω· καὶ σὺ τῷ μάντει πιθοῦ.

Κρέων

οὔκουν πάρος γε σῆς ἀπεστάτουν φρενός.

Τειρεσίας

τοιγὰρ δι᾽ ὀρθῆς τήνδ᾽ ἐναυκλήρεις πόλιν.
975

Κρέων

ἔχω πεπονθὼς μαρτυρεῖν ὀνήσιμα.

Τειρεσίας

φρόνει βεβὼς αὖ νῦν ἐπὶ ξυροῦ τύχης.

Κρέων

τί δ᾽ ἔστιν; ὡς ἐγὼ τὸ σὸν φρίσσω στόμα.

Τειρεσίας

φεῦ!

ἆρ᾽ οἶδεν ἀνθρώπων τις, ἆρα φράζεται, ...
1030

Κρέων

τί χρῆμα; ποῖον τοῦτο πάγκοινον λέγεις;

Τειρεσίας

ὅσῳ κράτιστον κτημάτων ἡ ᾿ὐβουλία;

Κρέων

ὅσῳπερ, οἶμαι, μὴ φρονεῖν, πλείστη βλάβη.

Τειρεσίας

ταύτης σὺ μέν τοι τῆς νόσου πλήρης ἔφυς.

Κρέων

οὐ βούλομαι τὸν μάντιν ἀντειπεῖν κακῶς.
1035

Τειρεσίας

καὶ μὴν λέγεις, ψευδῆ με θεσπίζειν λέγων.

Κρέων

τὸ μαντικὸν γὰρ πᾶν φιλάργυρον γένος.

Τειρεσίας

τὸ δ᾽ ἐκ τυράννων αἰσχροκέρδειαν φιλεῖ.